/T-S 


LIBUJ^lRY 

OF  THE 

Theological 

Seminary, 

PRINCETON,    N.  J. 

Case, 

sec 

-.Di.v.:  . 

Shelf, 

Ik&I 

...Secti. 

Booh, 

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IVINE  PimPOSE; 

% 

BISPLATED  IS  THE 


WoTts  of  Pi!oyiA^i\CG  auA.  G^ace*, 


IN  A  SERIES  OF  TWENTY  LETTERS. 


ADDRESSED  TO  AN  INQUIRING  FRIEND. 


SECOND    EDITION. 


■Having  your  loins  girt  about  withtrutb." 
"The  doctrine  whicli  is  according  to  godliness." 


RICHMOND,  Va. 

6B11SHED    BT  POLLABB  AND  COSVERSE,  AT  TBE  FRANKllK  TRIN  I 
ING-OmCE,  OPPOSITE  THE  OLB  MABKET. 

1827. 


J.ETTEIIS  ON  TUK  DIVINE  PURPOSE. 


LETTER  I. 

Pernicious  effects  of  Party  Spirit  in  the  Church. 

Dear  Sir, — Your  letter  has  been  received,  in  which 
you  request  my  opinion  on  various  religious  topics,  for 
the  purpose  of  aiding  you  in  forming  a  correct  decision 
respecting  that  denomination  of  christians,  with  which  it 
would  be  most  expedient  to  connect  yourself.  I  will  en- 
deavor to  appreciate,  but  not  abuse  the  opinion  you 
are  pleased  to  express  respecting  my  candor  and  my  abil- 
ity for  the  performance  of  such  a  task.  I  feel  encourag- 
ed in  this  undertaking  by  the  serious  intention  you  ex- 
press of  connecting  } ours*  If  with  that  denomination, 
which,  after  due  dehberation  and  prayer,  shall  appear 
to  you,  most  conformable  to  the  sacred  scripture,  in  its 
doctrines  and  form  of  government.  When  a  person  is 
already  determined,  it  is  absurd  to  ask,  and  vain  to  ofifer 
advice. 

It  is  my  duty  and  my  pleasure  to  explain  publicly^  and 
from  house  to  house,  that  system  of  doctrines,  held  by  the 
church  to  which  I  belong.  If  it  pleases  God  to  render 
these  instructions  effectual  in  awakening  the  careless,  in 
dir  cting  the  serious  inquirer,  or  in  confirming  the  be- 
liever, to  his  name  be  the  praise.  But  I  sincerely  pray, 
that  God,  in  his  mercy,  may  preserve  me  from  that  party 
spirit  which  would  lead  me  to  view  it  as  a  primary  ob- 
ject to  make  proselytes. 

Indeed  the  man  who  cherishes  party  spirit  is  worthy 
of  compassion,  itsufl'ering  can  render  him  such:  for  he 
must  feel  no  ordinary  degree  of  torture,  on  whose  vitals 
such  a  vulture  is  continually  preying.  When  this  spirit 
takes  full  possession  of  the  heart,  like  the  jaundiced  eye, 
it  will  pervert,  distort,  or  misrepresent  every  object  pre- 
sented to  the  mind.  The  importance  of  every  measure 
will  be  calculated  according  to  its  tendency  to  answer  this 
paramount  purpose  of  adding  names  to  the  catalogue  of 
his  party.  Every  feeling  of  the  soul  must  bow  to  this 
sectarian  spirit.     Provided  the  end  can  be  accomplished. 


4  Letters  on  the  Divine  Purpose. 

there  is  reason  to  fear  but  few  scruples  will  be  felt  res- 
pecting the  means.  It  will  be  his  policy,  indeed,  not  t« 
give  oifence  where  there  is  the  most  dist^mt  prospect  of 
success.  He  will  study  the  disposition  of  those  on  whom 
he  means  to  try  his  art.  If  you  intimate  that  religion  is 
something  more  than  mere  formality,  then  he  will  be  the 
zealous  advocate  of  vital  piety.  If  you  express  your 
opinion  in  favor  of,  wh.it  some  call,  rational  religion,  and 
that  it  is  not  necessary  to  be  precise,  then  he  will  insin- 
uate, that  there  is  great  danger  of  enthusiasm,  and  meet 
your  wishes  by  alleging,  in  a  sense  accommodated  to  your 
views,  that  the  commandments  of  God  are  not  grievous. 
If  you  discover  a  disposition  to  reason  on  the  subject, 
then  he  will  enter  into  grave  discussions  to  prove  that  his 
own  is  the  best,  if  not  the  only  true  church.  If  he  should 
perceive,  in  your  mind,  any  latent  prejudice,  this  he  will 
endeavor  to  rouse  into  action.  If  your  ancestors  have 
been  attached  to  the  churcli  to  which  he  would  make  you 
a  proselyte;  then,  whether  this  attachment  was  right  or 
wrong,  you  must  imitate  their  example;  you  must  wor- 
ship the  God  of  your  Fathers.  But  if,  unfortunately,  your 
ancestors  have  belonged  to  another  denomination;  then  he 
will  insist,  that  every  man,  in  these  things,  has  a  right  to 
choose  for  himself.  Does  any  member  of  another  church 
differ  with  you  in  opinion,  on  subjects  which  have  no  con- 
nexion with  religion?  He  will  endeavor  to  shape  this  dif- 
ference into  a  reason  why  you  should  not  belong  to  the  same 
church.  If  you  object  to  any  doctrine  which  he  professes 
to  hold,  he  will,  if  possible,  explain  this  doctrine  in  such 
a  manner  as  to  suit  your  views.  If  direct  attempts  would 
awaken  your  su>p)cion,  and  thus  disappoint  his  design; 
he  will  then  have  recourse  to  distant  hints,  and  sly  insin- 
tiations:  and  if  these  should  not  escape  your  suspicion, 
£hen  the  subject  will  be  dismissed;  he  will  become  youL' 
intimate  friend,  and  thus  watch  the  tirst  opportunity  for 
renewing  the  attack.  If  he  should  be  a  preacher  of  the 
gospel — which  is  too  often  the  case — he  will  mingle,  per- 
haps v,ith  the  pure  doctrines  of  the  Bible,  the  peculiari- 
ties of  his  sect,  so  frequently,  and  with  such  emphasis, 
that  an  entire  stranger  would  soon  perceive  to  what  de- 
nomination he  beloniied.  Thus,  in  a  sense  peculiar  to 
himself,  and  very  different  from  that  of  the  Apostle  Paul, 
he  would  become  all  things  to  all  men,  that  he  mightj  bj 


Letters  on  the  Divine  Purpose,  5 

all  means  gain  some.  No  difficulties  are  too  jgjreat  to  be 
enconntered;  no  disappoinHiients  are  permitted  to  dis- 
courage him.  He  will  rompass  sea  and  lund  to  gain  one 
proselyte,  though  when  gained,  he  fools,  perhaps,  too 
little  concerned  whether  he  be  a  child-  of  G«>d,  or  a  child 
of  the  devil.  His  chief  gratification  is  derived  from  the 
number,  not  the  piety  of  his  t^ock.  Such  were  the  teach- 
ers who  labored  to  supplant  the  Apostle  Paul,  in  the 
church  at  Corinth;  such  have  been  a  scourge  and  disgrace 
to  the  church  in  every  age;  and  such  are  too  numerous 
at  the  present  day. 

How  soon  will  every  pious  feeling  of  the  soul  languish 
under  the  blasting  touch  of  such  a  spirit?  What  baleful 
and  tormenting  passions  will  it  not  generate  in  the  heart? 
If  others,  through  the  divme  hlossmg,  should  be  made 
instrumental  in  turning  sinners  from  darkness  to  light^this 
will  aivaken  his  jealousy  and  envy.  He  will  secretly 
grieve  at  their  success,  though  it  is  connected  with  the 
salvation  of  immortal  souls.  He  will  derive  a  secret 
pleasure  from  every  circumstance  which  will  diminish 
that  success.  He  will  rejoice  in  those  disappointments 
which  excite  their  grief.  Their  success  he  considers  his 
loss;  of  course,  he  will  view  them,  not  merely  as  rivals, 
but  as  enemies  to  his  interest.  He  will  give  himself  up 
the  credulous  dupe  of  every  idle  or  malicious  tale  which 
may  operate  to  their  disadvantage.  Such  tales,  with  per- 
haps, expressions  of  regret,  but  with  real  satisfaction,  he 
will  circulate;  caieful  that,  by  passing  through  his  hands, 
they  shall  lose  nothing  of  their  tendency  to  injure  the 
character  of  those  whom  he  considers  his  opponents. 
]f  the  report  respecting  them  be  f^ivorable  ;  then  he  be- 
comes incredulous;  at  least,  he  does  not  choose  to  be- 
come a  tale-bearer.  With  uneasiness  he  hears  of  the 
zealous  and  honest  efforts  of  others,  in  the  vineyard  of 
the  Lord;  and  feels  the  corrodings  of  a  secret  fear  lest  a 
merciful  God  should  bless  those  efforts  to  the  conversioa 
of  careless  sinners.  This  fear  will  be  in  proportion  t« 
the  probability,  or  certainty,  that  the  new  converts  will 
not  range  under  his  banner,  but  connect  themselves  with 
another  church.  Although,  under  the  pastoral  care  of 
other  ministers,  they  may  give  sufficient  evidence  of  vital 
piety,  yet  this  does  not  remove  his  uneasiness:  Him 
they  do  not  follow:     The  shibboleth  of  his  party,  they  do 

1* 


(i  Letters  on  the  Divine  Purpose. 

not  use.  To  counteract  these  efiforts,  and  prevent 
these  efifects,  he  will  also  manifest  great  zeal;  but  it  will 
be,  to  use  the  lanj^iiage  of  the  Apostle  James,  the  bitter 
zeal  of  party  spirit.  He  will  preach  Christ,  even  of  en- 
vy, strife  and  contention;  not  sincerely,  but  for  the  afflic- 
tion of  others.  It  is  possible,  that  under  the  torment  of 
thisjealonsy  and  envy,  he  may  cherish  the  wish  that  sin- 
ners should  remain  ignorant,  under, sentence  of  condem- 
nation, and  tinally  perish,  rather  than  be  instructed,  and 
brought  to  repentance  through  the  instrumentality  of 
others.  This  may  appear  a  heavy  charge;  and  so,  in- 
deed, it  is.  But  is  it  therefore  groundless?  If  he  is 
grieved  that  the  labors  of  others  should  be  crowned  with 
success,  will  he  not,  very  naturally,  desire  the  cause  of 
that  grief  to  be  removed? 

He  will  not  dare  to  avow  these  desires  and  intentions: 
Much  ingenuity  may  be  employed  to  conceal  them.  You 
may  hear  from  him,  on  suitable  occasions,  very  plausible 
professions  of  liberality,  and  of  the  purity  of  his  motives. 
But  the  general  tenor  of  his  conduct  sv\\\  disclose  the  se- 
crets of  his  heart;  will  declare,  to  the  world,  what  are 
his  real  intentions  and  desires.  Mark  his  conduct,  and 
listen  to  his  language  in  private.  How  frequently  will 
those,  whom  he  expects  to  enlist  in  his  party,  receive  his 
attention;  while  otiiers,  who  encourage  no  such  expec- 
tation, will  l>e  much  neglected.  While  those,  who  are 
known  to  be  tixed  in  their  opinions,  on  these  subjects,  will 
receive  nothing  bat  the  compliment  of  cold  formaht}', 
with  what  inviting  and  caressing  smilfes  will  he  greet, 
others,  of  whom  he  hopes  better  things? 

You  will  readily  perceive  how  miserable  must  be  the 
bosom  where  such  a  spirit  resides.  Like  the  troubled 
sea,  it  cannot  rest.  Its  peace  will  be  corroded  by  the 
incessant  gnawings  of  jealousy,  of  envy,  and  of  other  pas- 
sions of  a  similar  kind.  How  different  is  this  from  that 
charity  which  envieth  not;  because  it  thi7ikcth  no  evil: 
from  that  brotherly  love,  by  which  we  should  be  knit  to- 
gether. How  unlike  is  such  a  heart  to  that  compassion- 
ate and  merciful  Saviour,  who  prayed,  and  even  died  for 
his  enemies?  How  unlike  to  the  Apostle  Paul,  who  re- 
joiced that  Christ  was  preached,  though  with  a  design  to 
increase  his  atflictions  ?  How  happy,  compared  with 
-lich  a  mind,  is  the  galley-slave,  whose  bosom  is  undis 


Letters  on  the  Divine  Purpose,  7 

lurbed  by  such  a  legion  of  passions.  If  you  could  cher- 
ish the  feeUng  of  revenge;  if  it  were  lavvful  for  you  to 
wish  evil  on  your  bitterest  enemy;  your  wishes  would 
be  gratified  by  seeing  hina  under  the  influence  of  party 
spirit. 

Often  has  the  church  of  Christ  been  disgraced  and  af- 
flicted by  this  spirit  of  intolerant  bigotry  and  misguided 
zeal.  Its  fury  has  driven  from  the  altars  of  God  thous- 
ands of  worshipers;  its  toil  has  prepared  the  dungeons 
of  the  inquisition;  its  f»eat  has  kindled  the  tlames  of  per- 
secution. And  it  is  still  the  same.  It  may  exist  in  dif- 
ferent degrees,  and  under  different  circumstances;  but 
in  all  its  degrees,  and  under  all  circumstances,  its  nature 
is  still  the  same.  He  who  is  now  secretly  grieved  be- 
caiise  others,  not  of  his  party,  preach  the  gospel  with 
success,  would  silence  them,  if  he  could;  and  if  no 
threatenings,  no  tines,  no  penalties  would  answer  this  pur- 
pose, under  a  sufficient  degree  of  this  party  zeal,  he 
n'ould  lead  them  to  tne  stake.  But  thanks  to  a  gracious 
Providence,  in  this  happ}/  country,  it  wields  no  such 
power.  Here,  it  can  shut  no  churches,  disperse  no 
worshipers,  silence  no  ministers,  kindle  no  flames.  For 
this  reason  it  is  the  more  tormenting  to  the  heart  in  which 
it  lives.  When  anger  can  burst  on  its  object,  some  reliet 
is  gained;  but  when  restrained,  it  spends  its  force  on  him 
who  feels  it.  If  this  spirit  could  vent  itself  on  others,  this 
would  aff'ord  some  relief  to  its  unhappy  possessor;  but 
the  laws  of  our  country,  and  the  influence  of  public  opin- 
ion, deny  him  this  relief — and  long  may  this  happy  state 
of  things  remain. 


LETTER  II. 

Difference  between  truth  and  error  ahsoay  important. 

The  preceding  remarks  do  not  imply  that  there  is  n* 
difference  between  truth  and  error;  or  that  error  is  not 
always  pernicious,  and  truth  always  useful.  Nor  do  they 
imply  that  one  system  of  doctrines  is  not  better  calculat- 
ed to  excite  devout  affections  in  the  heart,  or  that  one 
form  of  church  government  does  not  furnish  happier  in- 
ducements to  a  rehgious  life,  than  another.  Because  we 
should  guard  against  the  influence  of  party  spirit,  that  is 


S',  Letters  on  the  Divbie  Pui^ose> 

no  reason  why  we  should  remain  the  viclima  of  error 
and  di^'hision;  or  why  we  should  not,  with  patience  and 
dihgence,  inquire  after  truth.  Ignorance  and  error  are 
the  most  proHfic  sources  of  intolerant  bigotry.  The 
History  of  the  Church  will  prove,  if  I  mistake  not,  that  in 
proportion  to  the  general  diffusion  of  religious  knowl- 
edge, less  of  this  spirit  is  perceived,  and  when  the  knowl- 
edge of  the  Lord  shall  cover  the  earthy  as  the  waters  do  the 
sea,  this  spirit  shall  be  driven  from  the  kingdom  of  Christ: 
it  shall  not  hurt^  or  destroy,  in  all  the  holy  mountain.  This 
consideration  furnishes  additional  inducements  for  inquir- 
ing after  truth.  If  we  would  escape  the  mortal  fangs  oi 
this  serpent,  of  this  destroyer  of  christian  peace,  let  us, 
as  much  as  possible,  he  filled  zvith  all  knowledge ;  let  us 
know  the  truth,  and  the  truth  will  make  us  free.  This  in- 
fl[tiiry  should  be  pursued  vvith  an  earnest  desire  for  in- 
struction, with  humility,  with  prayer,  and  with  a  firm 
purpose  of  embracing  the  truth  when  discovered:  this 
^rmness  should  be  tempered  with  meekness,  lorbearance 
and  charity. 

I  am  very  far  from  admitting  that,  it  is  a  matter  of  indif- 
ference, what  system  of  religious  doctrines  we  receive. 
It  is  impossible  that  opposite  doctrines  can  both  be  true; 
and  equally  impossible  that  error  should  answer  the  pur- 
pose, or  produce  the  effects  of  truth.  Error  may  seme- 
times  mingle,  and  be  received  with  truth;  but  still  it  is 
error;  and  still  it  is  pernicious.  In  proportion  to  its  de- 
gree, it  will  retard  the  progress  of  the  christian,  and  mar 
the  beauty  of  the  divine  image  on  his  heart.  Truth  ma}' 
be  blended  with  error;  but  still  it  is  truth;  and  still  it  is 
useful.  The  disproportion  may  be  so  great;  error  may 
so  far  exceed  truth,  and  may  relate  to  such  fundamental 
points,  as  to  prevent  altogether  the  existence  of  vital  pie- 
ty. The  Holy  Spirit  is  a  spirit  of  truth:  He  never  has 
made,  and  never  will  make  error  and  falsehood  instru- 
mental in  regenerating  and  purifying  the  heart:  Truth 
alone  is  honored  with  this  mstrumentality. 

The  human  countenance  is  composed  of  a  certain  num- 
ber of  features.  If  these  features  are  regular,  and  in 
just  proportion,  animated  with  intelligence,  beaming  with 
generosity,  mildness  and  love,  we  call  it  an  interesting 
and  beautit'ul  countenance;  we  are  charmed  with  its  at- 
!^raction,  and  prepossessed,  at  first  sight,  in  its  favor.     In 


Letters  on  the  Divine  Purpose*  9 

another,  we  recognise  all  the  features;  but  without  that 
regularity  and  due  proportion  which  would  permit  us  to 
call  it  beautiful;  and  without  that  sweetness  which  a»va- 
kens  our  complacency.  In  another,  we  discover  so  little 
of  these  properties,  that  we  pronounce  it  the  reverse  of 
beautiful  and  amiable.  In  some  instances  a  part  of  the 
feature  may  be  handsome,  and  others  the  reverse;  in 
others,  some  of  the  features  may  be  entirely  wanting; 
still  we  call  it  a  human  countenance.  It  is  possible  to 
conceive  of  such  an  assemblage  of  parts,  though  called  by 
the  same  name  by  which  the  human  features  are,  yet  so 
disproportionate,  and  distorted,  as  to  be  frightful;  we 
deny  it  the  character  of  human;  if  attached  to  a  human 
body,  we  call  it  a  monster;  if  to  a  different  body,  we  call 
it  a  brute. 

In  the  moral  character  of  man,  a  similar  variety  pre- 
vails; some  are  beautiful  with,  at  least,  a  distant  resem- 
blance of  their  Saviour;  others  are  deformed  with  sin. 
The  features  of  the  rlivine  image  are  drawn  on  the  heart 
through  sanctijication  of  the  Spirit^  and  belief  of  the  truth. 
The  word  of  God  is  truth.  The  doctrines  of  the  Bible 
possess  an  intrinsic  titness  to  impress  the  mind.  Each 
of  them,  so  far  as  it  is  understood  and  believed,  will, 
through  the  spirit  of  grace,  produce  its  appropriate  ef- 
fect, awaken  its  correspondent  affection  in  the  soul. 
These  doctrines,  taken  collectively,  constitute  that /orm, 
or  mould*  into  which  the  heart  is  delivered,  by  the 
Great  Artificer,  that  it  may  receive,  and  retain  all  the 
features  and  lineaments  of  his  own  image.  That  this 
form  of  sound,  or  health-giving]  words  may  have  this  ef- 
fect, we  must  hold  it  fast,  must  cling  to  it,  by  faith  and 
love,  which  is  in  Christ  Jesus.  In  proportion  to  the  ac- 
curacy and  extent  of  our  knowledge,  and  the  sincerity  of 
our  faith  in  these  doctrines,  will  he  the  beauty  and  per- 
fection of  the  divine  image;  we  shall  possess  all  those  af- 
fections and  dispositions  which  belong  to  the  character  of 
Christ;  of  his  fulness  we  shall  receive,  and  grace  for  grace. 
If  that  system  of  dortnnes,  whicn  we  profess  to  hold,  is 
but  imperfectly  understood,  then  its  effects  can  be  but 
faintly  traced  on  the  mmd.  If  it  he  only  some  of  these 
doctrines  with  which  we  are  acquainted,  or  can  be  said 
to  know,  while  of  others  we  are  entirely  ignorant,  theri 
^  Rom.  vi,  17.  1 2  Tim.  i,  13.     See  M'Knight, 


10  Letters  on  the  Divine  Purpose. 

correspondent  deficiencies  will  remain  in  the  character — 
The  mould  is  complete,  but  the  metal  does  not  come  in 
contact  with  it.  If  the  system,  which  we  receive,  be 
mixed  with  error,  then  the  character  will  exhibit,  not 
merel}'  deficiencies,  but  deformities,  answering  to,  and 
produced  by  these  errors;  for  the  metal  will  bear  the 
impression  of  the  mould  into  which  it  is  cast.  Error, 
when  believed,  will  as  certainly  as  truth,  produce  its  ef- 
fect. While  christians  of  all  denominations,  in  propor- 
tion as  they  receive  the  sincere  milk  of  the  wor  d,  mani- 
fest their  likeness  to  the  Saviour,  and  are  growing  in  a 
meetness  for  the  inheritance  of  the  saints  in  light;  the 
man,  who  has  never  been  born  again,  who  receives  not 
the  Lord  Jesus  Christ  by  faith,  whose  heart  has  never 
melted  with  evangelical  repentance,  is  destitute  of  every 
feature  of  the  divine  image.  He  is  led  astray  by  an  evil 
heart  of  unbelief;  and  is  completely  under  the  govern- 
ment of  falsehood.  No  saving  truth  mingles  with  that 
system  of  error,  which  is  habitually  strengthening  its 
grasp,  and  deepening  its  impression  on  his  soul.  While 
a  divine  Agent  is  imparting  his  own  likeness  to  the  char- 
acter of  christians,  a  very  different  agent,  wielding  differ- 
ent instruments,  is  actively  employed  in  imparting  his 
Jikeness  to  the  character  of  the  sinner.  His  affections 
are  all  fixed  on  improper  objects,  or,  in  an  improper  de- 
gree, on  right  objects:  his  dispositions'all  tend  the  wrong 
way.  All  the  features  of  his  moral  character  are  so  com- 
pletely distorted,  and  so  disproportionate,  as  to  exhibit 
nothing  but  a  frightful  and  hideous  picture  of  deformity: 
He  is  a  monster  in  the  moral  world. 

Such  is  our  nature,  that  the  objects,  with  which  the 
heart  is  habitually  conversant,  and  most  intimately  ac- 
quainted, will,  as  certainly,  form  its  character,  and  habits 
of  feeling,  as  the  company,  whi'  h  we  keep,  will  form  our 
manners.  By  familiar  and  habitual  intercourse  with  one 
grade  in  society,  our  manners  will  acquire  all  that  ea.se 
and  gracefulness,  which  will  fit  us  for  the  politest  circles. 
In  another  grade  they  will  acquire  nothing  but  simplicity, 
which,  although  not  offensive  nor  disagreeable,  yet  does 
not  include  that  artificial  polish,  which  would  secure  us 
from  embarrassment,  if  introduced  into  the  higher  classes, 
where  greater  refinement  characterises  the  manners. 
From  a  still  lower  grade  in  society,  our  manners  will  ac- 


Letters  on  the  Divine  Purpose.  1 1 

<4uire  a  rudeness  and  vulgarity,  unadorned  with  that  sim- 
plicity, which  would  exempt  such  deportment  from  cen- 
sure. While  surrounded  with  those  of  our  own  gradCj, 
whose  manners  resemhle  our  own,  we  feel  perfectly  at 
ease;  of  course,  most  happy.  But  if  accident,  or  busi- 
ness, should  place  us  in  the  midst  of  those,  whose  man- 
ners are  polished  and  refined,  their  politeness  and  grace- 
fulness would  be  distressing  to  us:  the  contrast  would 
force  upon  us  a  sense  of  our  own  deficiencies;  and  the 
moment  of  escape  from  such  society,  to  that  of  our  own 
level,  would  be  anticipated  with  real  satisfaction.  And 
yet,  if  our  hearts  are  not  as  destitute  of  sensibility,  as  our 
manners  are  of  refinement,  we  shall  feel  and  acknowledge 
the  propriety  of  accommodating  ourselves  to  the  compa- 
ny present.  Hence  attempts  are  often  made  to  assume  a 
style  of  manners,  with  which  we  are  not  familiar.  Such 
attempts  are  generally  fruitless;  they  discover  our  em- 
barrassment, and  set  our  awkwardness  in  a  more  striking 
point  of  view. 

The  preceding  remarks  may  illustrate  the  effects  to  be 
expected  from  the  different  systems  of  doctrine,  now  re- 
ceived in  the  christian  world.  These  systems  represent 
our  own  character,  and  the  character  of  God,  with  very 
considerable  shades  of  difference.  This  difference  will 
operate  in  forming,  if  I  may  speak  so,  the  manners  of  the 
heart;  that  is,  its  affections,  dispositions,  tempers  and 
feelings.  Some  of  these  systems  diminish,  very  much, 
the  distance  between  us  and  our  Maker.  By  represent- 
ing our  character  as  less  depraved  than  it  really  is;  our 
guilt  as  less  atrocious,  and  dangerous,  than  truth  re- 
quires; they  proportion  the  displeasure  of  God  towards 
us,  by  that  degree  of  depravity  and  guilt,  with  which  we 
are  chargeable  ;  our  reconciliation,  of  course,  can  be 
the  more  easily  effected  ;  the  price  of  our  pardon,  if 
any  should  be  required,  need  be  the  less  valuable  and 
precious. 

In  the  ordinances  of  the  gospel,  we  are  emphatically 
said  to  draw  near  to  God.  In  one  sense  we  are  always, 
independently  of  our  own  intentions,  in  his  presence;  he 
is  not  far  from  every  one  of  us;  for  in  him  ue  live,  and 
move,  and  have  our  being.  But  in  these  ordinances,  we 
draw  near  to  him,  in  a  religious  sense,  and  under  the 
most  important  relation  of  worshipers,  for  the  express 


1 2  Letters  on  the  Divine  Purpose* 

purpose  of  offering  to  him  the  devout  affections  of  our 
hearts.     These  affections  cannot   be   produced  by  any 
mechanical  operation;  they  must  be  excited,  and  will  be 
graduated  by  the  views  we  entertain  of  ourselves,  and  of 
the  object  of  our  worship.     Our  confessions  of  sin  will 
never  exceed  the  degree  of  guilt,  with  which  we  suppose 
©urselves  to  be  chargeable;  our  gratitude  vvill  corres- 
pond with  our  estimation   of  the   blessings   we   receive; 
«ur  love  will  glow  with  no  greater  warmth  than  suits  our 
Tiews  of  the   divine  benevolence;  our  sorrow  for   sin, 
cannot,  in  the  nature  of  things,  exceed  our  belief  of  its 
l)aseness  and  hatefulness;   our  fear  of  sin,  and  our  watch- 
fulness to  guard  against  it,  will  be  in  proportion  to  our 
▼iews  of  the  danger  to  which  it  exposes  us.     In  propor- 
tion as  those  doctrines  which  we  believe,  diminish  the 
guilt  of  sin,  the  Saviour  will  be  the  less  precious  to  us; 
because  we«hall  be  the  less  indebted  to  him,  we  shall  have 
the  less  need  of  his  assistance,  he  will  have  the  less  to 
do,  and  to  suffer  for  us;  we  shall  feel  the  less  thankful  to 
bim.     Heaven,  which  is  a  state  of  complete  deliverance 
from  sin,  will  be  the  less  desirable  to  us;  and  hell,  which 
is  a  state  of  punishment  for  sin,  v/ill  be  the  less  dreaded; 
our  exertions  to  secure  the  one,  and  escape  the  other^ 
will  be  the  less  frequent  and  vigorous.     Now  these  are 
the  affections,  indispensably  necessary,  in  all  who  wor- 
ship God,  ill  spirit  and  in  truth;  and  these  are  the  affec- 
tions which  operate  as  motives  of  action;  which  exercise 
a  commanding  influence  over  our  daily  deportment. — 
Without  them,  we  may  go  through  all  the  forms  of  wor- 
ship; but  it  will  be  a  body,  without  the  spirit;  the  form 
without  the  power  of  godliness.     Without  them,  our  con- 
duct may  be  so  regular  as  to  escape  the  censure  of  man; 
but,  in  the  sight  of  God,  it  will  be  considered  as  defici- 
ent, and  even  condemned  as  criminal,  just  so  far  as  it 
€ows  from  any  other  principle  than  supreme  and  sincere 
love  to  his  character. 

It  cannot,  therefore,  be  a  matter  of  indifference,  what 
system  of  doctrines  we  believe.  These  doctrines  have 
a  connexion  with  our  everlasting  happiness,  too  intimate, 
and  too  necessary,  to  admit  the  supposition.  They  are 
the  means,  used  by  the  Spirit,  in  exciting  our  affections, 
in  forming  our  moral  character,  and  in  regulating  our 
life.    It  cannot  be  doubted  that  some  of  these  systems,. 


Letters  on  the  Divine  Purpose.  13 

rtovf  held,  by  the  disciples  of  Christ,  are  better  calcula- 
ted than  others,  to  produce  these  effects;  of  course,  it  is 
the  duty  of  every  man,  as  opportunity    permits,  to  in- 
vestigate this  subject;    to   compare  these  systems  with 
the  word  of  God,  and  tlrmly  to  believe  that  one,  which 
he  finds  to  be   nearest   the   truth.      This  is  the  duty, 
and  this  the  manner  of  performing  it,   enjoined  by   an 
inspired  Apostle;  prove   all  things^  holdfast  that  zvhicli, 
is  good.     Every   man  is  required  to  be  useful    in  judi- 
cious and  persevering  efforts  to  promote  the  cause  of 
vital  piety;  but  the  zeal  with  which    he   employs   the 
means  within  his  power,  will  be  in  proportion  to  the  sin- 
cerity, and  fervor  of  his  relij^ious  affections;  these,  again, 
have  an  intimate  and  necessary  connexion  with  the  doc- 
trines which  he  believes.     One  system  of  doctrine  is  bet- 
ter calculated  to  excite  these  affections,  to  prompt  to 
these  exertions  than  another,  because  nearer  the  truth. 
The  man,  who  satisfies  himself  with  the  reflection,  that 
the  system  which  he  holds,  is,  upon  the  whole,  good, 
and,  in  some  degree,  useful,  when  by  making  the  proper 
inquiry,  he  might  discover  that  another  is  evidently  bet- 
ter, possessing  a  still  greater  tendency  to  be  useful,  is 
certainly  inexcusable,  of  course,  culpable,  if  he  fails  to 
make  that  inquiry. 

I,  therefore,  cordially  approve  of  your  intention  of  ex- 
amining for  yourself,  by  the  only  infallible  standard — the 
word  of  God,  those  different,  and  often  conflicting  sys^ 
tems,  now  abroad  in  the  world.  If  you  prosecute  this 
inquiry  with  meekness  and  humility,  and  especially  with 
prayer  for  the  divine  blessing,  I  have  no  doubt,  the  Holy 
Spirit  will  guide  you  into  the  knowledge  and  belief  of  all 
truth,  as  it  is  in  Jesus  Christ.  I  will  cheerfully  give  you 
my  sentiments  on  the  two  important  doctrines,  mentione«l 
in  your  request — the  divine  decrees,  and  the  persever- 
ance of  the  saints. 


LETTER  III. 

Hie  influence  of  prejudice — answer  to  the  questlotif  xi'htti 
are  the  decrees  of  God  ? 

No  person  can  have  been  so  long  conversant  with  the 
world,  as  you  have  been,  without  oftea  observing  the  ef 


14  Letters  on  the  Bhine  Purpose, 

fects  0^ prejudice.  It  implies  the  belief  of  a  statement,  or 
opinion,  without  exatniiuUion;  of  course  without  a  knowl- 
edge of  the  evidence  on  which  the  truth  of  that  opinion  is 
founded.  A  judgment  ii?  formed,  for  which  no  good  reason 
can  be  given.  In  this  way,  either  truth  or  error  may,  and 
often  is,  received.  It  is  peculiarly  unfortunate  when  its 
influence  operates  in  favor  of  error;  for  it  renders  the 
mind  almost,  if  not  quite  inaccessible  to  truth.  It  is  a 
hopeless  undertaking,  to  reason  with  men,  under  its  in- 
jSuence.  You  state  a  rase  to  them,  differently  from  their 
opinion,  and  invite  them  to  a  fair  and  candid  mquiry;  but 
they  have  prejudged  the  case;  they  have  no  doubts  on 
the  subject.  They  formed  thCiF  opinion  without  delibe- 
ration, of  course,  without  difficulty,  and  why  should  they 
doubt?  Perfectly  satisfied  with  their  present  views, 
troubled  with  no  doubts  respecting  their  correctness, 
they  can  see  no  reason  for  investigation.  In  the  same 
manner,  without  inquiry,  and  without  any  doubt,  they 
believe  that  all  opinions,  differing  from  their  own,  are 
unfounded  and  erroneous.  They,  of  course,  consider 
all  examination  as  useless  and  unnecessary.  Your  pro- 
posal, therefore,  to  inquire,  can  only  excite  their  pas- 
sions; which  either  pervert,  or  repel,  the  force  of  your 
reasonings;  and,  in  iact,  disqualify  their  minds  for  any 
thing  like  useful  investigation.  Their  opposition  to  your 
statements,  is  that  of  feeling,  and  not  of  the  understand- 
ing. They  consider  it  as  necessary  to  reject  and  oppose 
error,  as  to  hold  and  defend  the  truth.  Such  men  are 
apt  to  make  a  convenience  of  certain  vague  and  general 
terms,  which  they  consider  rather  as  the  signals  of  a 
party,  than  as  the  signs  of  definite  ideas.  If  the  term  is 
used  by  the  party  to  which  they  belong,  without  convey- 
ing one  distinct  perception  to  the  mind,  it  awakens  all  the 
feelings  of  approbation;  and  they  are  determined  to  de- 
fend it:  But  if  the  term  is  generally  used  by  those  vvhom 
they  consider  their  opponents,  then  it  awakens  all  the 
feelings  of  disapprobation  and  hostility;  the  mind,  almost 
instinctively,  assumes  the  attitude  of  resistance;  they  are 
determined  to  oppose  it.  Their  passions  are  excited, 
but  their  understanding  is  not  enlightened. 

These  remarks,  as  you  have  no  doubt  observed,  have 
been  often  verified,  during  the  prevalence  among  us,  of 
party  spirit,  on  the  subject  of  politics.     That  spirit— the 


Lcflcrs  on  the  Divine  Purpose.  15 

reproach  and  calamity  of  the  American  people, — appears 
to  be,  in  a  great  measure,  lulled  to  sleep:  May  the  sleep 
be  profound  and  eternal!  But  the  etferts  of  prejudice 
appear  on  no  subject  more  frequently  than  on  that  of  re- 
ligion; and  especially  respectini?  the  divine  decrees. 
There  are  multitudes  in  whose  minds  the  very  term,  de- 
cree, is  sufficient  to  excite  the  liveliest  feelings  of  dislike 
and  opposition. 

1  am  to  ofiVr  you  my  sentiments  on  the  subject  of  the 
divine  decrees.  May  God,  in  mercy,  grant  that  spirit  of 
meekness,  humility,  and  wisdom,  without  which,  the  in- 
quiry will  be  prosecuted  to  no  advantage!  1  am  not  un- 
dei'taking  to  clear  this  doctrine  of  all  flifficulties;  or  to 
render  it,  in  all  its  bearings  and  cpnnexions,  comprehen- 
sible to  your  mind.  What  I  chiefly  intend  is  to  furnish 
"vou  with  that  mode  of  reasoning,  and  with  that  train  of 
reflection,  which  has  led  my  own  mind  to  believe  in  this 
doctrine,  as  taught  in  the  vvord  of  God. 

About  the  middle  of  the  seventeenth  century,  an  as- 
sembly of  Divines,  convened  at  Westminster,  in  Eng- 
land, composed  two  catechisms,  the  one  called  the  Lar- 
ger and  the  other  the  Shorter  Catechism;  both  of  which 
are  received,  by  the  Presbyterian  church,  as  excellent 
compendb  of  christian  doctrine.  A  question  in  the 
Shorter  Catechism  brings  th-e  subject,  now  under  consid- 
eration, fully  and  distinctly  to  view:  V/kat  are  the  decrees 
of  God?  Nor  do  i  know  of  any  thing,  \vithm  the  same 
compass,  more  to  the  point,  or  more  satisfactory,  than 
the  answer  to  this  question — The  decrees  of  God  are  his 
eternal  purpose,  according  to  the  counsel  oj  his  own  will, 
"juhereby,  for  his  oicn  glory,  he  hath  fore-ordained  'whatso- 
ever comes  to  pass. 

In  tliis  answer,  the  decrees  of  God,  and  his  purpose, 
are  considered  the  same:  the  one  is  explained  by  the 
other;  and  both  are  again  expressed  in  the  term,  fore- 
ordained. To  decree,  to  purpose,  to  fore-ordain,  to 
predestinate,  to  predetermine,  when  used  to  express  the 
intentions,  designs  and  plans  of  God,  are  so  nearly,  if  not 
altogether  the  same  in  their  meaning,  that  they  will  be 
considered  as  such,  and  will  be  used  as  synonymous 
terms.  The  ivords,  decree,  purpose,  fore-ordination, 
isc.  will  be  considered  and  used  also  as  meaning  the  same 
Thing.     Those  events,  or  actions,  to  which  the  dirine 


I^  Letters  on  the  Divine  Purpose, 

purpose  relates,  may  be  expressed,  with  equal  propriety; 
either  by  the  term  decreed,  or  purposed,  or  fore-ordained, 
or  predestinated,  or  designed,  or  predetermined.     These 
purposes  of  the  Alraijj;hty  are  neither  capricious,  nor  arbi- 
trary:  they  are  not  capricious;   because  they  are  formed, 
or  more  properly,  they  exist  in  the  divme  mind,  according 
to  a  perfect  rule,  which  is  his  own  will.     From  this  they 
derive  both  stability  and  unity.     They  are  not  arbitrary; 
since  he  does   not  ordam  an  event,  merely   because   he 
has'  power  to  accomplish  it;  they   are  according  to  the 
counsel  of  his  own  will.     Of  all  the  works  of  God,  it  is 
said,  in  wisdom  hast  tlwu  made  them  all.     All  things,  and 
all  events  are  embraced  in  these  decrees;  for  his  king' 
dom  rulefh  over  all;  and  by  him  all  thi7igs  do  consisty  or 
hang  together.     All  these  determinations  have  respect  to 
his  own  glory,  as  their  chief  and  ultimate  end;  and  will  all 
terminate  in  that  glory — the  highest  and  best  end  which 
can  be  proposed.     According  to  the  conceptions  of  our 
finite  capa  ities,  these  purposes  must  exist  in  the  divine 
mind  before  the  events,  to  which  they  relate,  are  brought 
to  pass.     If  they  exist  one  day,  or  one  hour  before,  as  it 
respects  God  himself,  to  whom  one  day  is  as  a  thousand 
years,  and  a  thousand  years  as  one  day,  it  is  precisely 
the  same  as  if  they  existed  from  all  eternity.     These 
purposes  are  therefore  eternal.     Now  each  part  of  this 
answer  appears  to  be  worthy  of  all  acceptation;  because 
the  whole  of  it  is  founded  on  Scripture,  and  agrees  per- 
fectly vvith  all  we  know  of  the  character  of  God,  and  of 
the  government  which  he  exercises  over  the  world.     I 
therefore  receive  it,  not  only  because  it  is  true;  but  also 
because  it  is  useful,  and  comfortable. 

If,  however,  you  feel  arsy  <  ifficulty  in  receiving,  as 
true,  the  above  statements,  you  will  admit  the  truth  of 
the  two  following  propositions,  viz.  That  the  government 
of  the  universe  is  in  the  hands  of  .Jehovah;  or  that  hit, 
kingdom  ruleth  over  all;  and  that,  hj  grace  ye  are  saved. 
If  you  receive  these  two  propositions,  then,  in  my  opin- 
ion, you  are  a  genuine  Calvinist;  for  they  embrace  the 
very  essence  of  that  system.  The  former  of  tliese  may 
be  understood  as  including  the  works  of  creation  and  pro- 
vidence; the  latter  as  referring  to  the  work  of  redemp- 
tion. But  all  who  profess  to  believe  the  Bible,  believe 
these  propositions;  for  they  are  parts  of  that  Tolume: 


Letters  on  the  Divine  Parjws",  IT 

;in(]  yet,  all  are  not  C^jlvinists.  Our  only  difference, 
therefore,  is  respectitis;  the  meaning;  of  these,  and  simi- 
lar passages  of  Scripture.  The  tirst  of  these  will  be 
considered  in  my  next  letter. 

LETTER  IV. 

God  never  acts  without  design — Providence,  z^hat — ex- 
tends to  the  preservatioti  of  life — and  to  all  inanimate 
matter. 

In  yoar  evening  walk  yon  tread  on  a  worm,  and  crush 
it  to  death;  presently  yon  observe  a  venomous  serpent, 
near  your  path,  which  you  also  kill.  In  the  tirst  case, 
the  effect,  as  it  respected  yourself,  was  accidental;  that 
is,  it  happened  without  your  intention;  you  had  no  de- 
sign to  injure  the  worm.  But  in  the  latter,  the  effect,  or 
event,  was  according  to  your  intention;  your  killing  the 
serpent  was  in  consequence  of  a  design,  previously  and 
deliberately  formed,  in  your  mind.  And  yet,  in  both  ca- 
ses you  were  the  cause  of  death.  In  a  thousand  instan- 
ces, the  exertions  of  men  produce  effects,  not  only  with- 
out design,  but  contrary  to  their  deliberate  intentions. — 
But  nothing  like  this  can  possibly  happen  with  God.  It 
would  be  the  height  of  absurdity,  and  manifest  the  great- 
est ignorance  of  his  character,  to  suppose  that  his  power 
was  exerted  in  blind  efforts,  and  was  producing  effects, 
which  he  had  not  previously  designed.  Every  effect 
which  his  powei-  produces,  is  according  to  the  predeter- 
minaiioa  of  his  own  wisdom. 

It  is  probable,  if  not  certain,  that  the  whole  system,  to 
which  this  earth  belongs,  was  created  at  the  same  time. 
The  sun,  which  is  the  common  centre,  and  the  moon  are 
expressly  mentioned.  The  supposition  is  very  much 
strengthened  by  the  Mosaic  account,  in  which,  beside 
mentioning  the  sun  and  moon,  it  is  distinctly  stated;  he 
made  the  stars  also;  that  is,  at  the  same  time.  Not  the 
fixed  stars;  but  those  planets,  commonly  called  stars, 
vi^hicb  are  known  to  revolve  round  the  sun,  with  this 
earth.  In  the  beginning,  God  created  the  heavens  and  the 
earth;  not  by  accident,  but  from  design.  In  that  plan 
which  guided  his  creative  power  hK^  embraced  all  the 
jarts  of  these  heavens,  and  this  earth.  The  number  of 
jilanets,  belonging  to  the  system;  their  distance  from  each 


i  8  Letters  on  the  Divine  PurposCo 

other;  their  revolution;  their  figure  and  dimension;  were 
all  decreed  with  absolute  certainty.  If  then,  this  pur- 
pose existed,  in  the  divine  nnind,  previously  to  creation, 
there  is  no  alternative,  but  to  believe  that  it  ie^  an  eternal 
purpose.  To  suppose  any  thing  else,  involves  an  absur- 
dity, too  great  to  impute  to  any  man. 

No  objection,    however,   will  be  made,  !  presume,  to 
the  creation  of  the  world,  according  to  an  eternal  purpose 
of  God,   but  chiefly   to   his  governing  the  world,  in  the 
same  manner;   and  yet  this,  if  1  mistake  not,  is  included 
in  the  propo*;ition,  which  you  will  readily  admit,  that  the 
government  of  the  universe  is  in  the  hands  of  Jehovah,, 
or  that,  his  kini^dom  ruleth  over  all.      This  governments, 
and  his  providence  are  the  same.     Every  effect,  and  ev- 
ery event,  to  which  his  providence  extends,  are  so  many" 
particulars  included  in  his  government.     Now,  consider 
lor  a  moment,  what  a  vast  variety  of  events  are,  in  Scrip- 
ture,  most   explicitly,   ascribed  to  God;   and   which,  of 
course,  are  under  the  control  of  his  guardian  care.     But: 
in  what  sense  can  an  event  be  ascribed  to  God,  unless  it 
is  brought  to  pass  by  his  agency?     It  is  true,  divine  pro- 
vidence is  carried  on   by   the    instrumentality  of  second 
causes:   but  this  fact  cannot  alter  the  case.     These  sec- 
ond causes,  whetlier  they  be  rational,  or  irrational  crea- 
tures, with  or  without  life,  are  completely  dependent  on 
the  Almighty,  and  could  neither  exist  nor  act,  without 
his  powerful  and  constant  support.     Their  preservation, 
and  the  employment  of  their  instrum*  ntality,  are  impor- 
tant parts  in  the  plan  of  his  providence.     Hence  the  pro- 
priety of  using  the  term  Providence,  which  means  fore- 
sight, or  care  respecting  future  events,  so  as  to  secure 
their  occurrence  at  a  particular  time,  and  under  particu- 
lar circumstances.     Thus  when  one  effect  is  produced, 
care  is  taken  that  it  may  answer  the  purpose  of  a  second 
cause,  or  be  instrumental  in   producing  a  second  eifectp 
and  this  again  a  third,  kc.  throughout  a  series  of  causes 
and  effects,  which  may  terminate  only  with  the  end  of 
the  world.     In  producing  the  first  effect,  provision  was 
made  for  the  second,  in  the  second,  for  the  third,  &c. — 
That  effect,  which  is  here  considered  the  first,  was  it- 
%self  produced  by  an||J3er  which  preceded  it,  and  this  also 
"•foy  another;  and  thus  the  unbroken  chain  may  he  traced 
up,  through  all  the  intermediate  links,  to  the  First  Cause. 


Letters  ou  the  Divine  Purpose,  19 

In  the  first  effect,  produced  immediately  by  the  hand  of 
God,  provision  was  made  for  all  thnt  were  to  flow  from 
it,  down  to  the  last.  Thus,  the  first  and  the  last  event, 
«f  any  given  series,  are  connected  together;  the  last  is 
dependent  on  the  lirst,  as  the  first  is  on  God.  A  second 
cause  necessarily  implies  a  first,  on  tvhich  the  whole 
connexion,  in  all  its  parts,  and  in  every  stage  of  its  pro- 
gress, is  dependent.  Every  intervening  effect  was,  from 
the  beginning,  as  distinctly  in  his  view,  and  as  certainly- 
embraced  in  his  purpose,  as  the  first.  One  view,  and 
ont-  purpose,  pervades  the  whole.  The  providence  of 
God  is,  therefore,  his  unerring  and  perfect  foresight,  bis 
wise  and  guardian  care,  extending  through  avast  conca- 
tenation of  causes  and  effects,  from  the  first  to  the  last 
moment  of  time — a  successive  flow  of  events,  which  none 
can  arrest,  but  He  who  first  set  it  in  motion. 

For  the  sake  of  illustration,  let  some  particular  case 
be  selected.  The  preservation  of  human  life  is  known 
to  depend  on  the  concurrence  of  a  great  variety  of  means^ 
or  second  causes;  man's  own  exertion  and  prudence,  food^ 
water,  air,  clothing,  medicine,  &c.  and  yet,  in  Scripture^ 
this  preservation  is  ascribed  in  the  most  explicit  and  un- 
equivocal language,  to  God.  O,  thou  preserver  of  men: 
O  Lord,  thou  preservest  man  and  beast;  in  him  we  live,  and 
move,  and  have  our  being.'^'  Creation  is  not  ascribed  t« 
God  in  language  more  intelligible,  and  more  explicit,  than 
this.  The  life  of  man,  however,  is  preserved,  generally, 
not  by  miracle,  but  by  providence;  that  is,  by  the  use  of 
means,  possessing,  in  themselves,  a  fitness  to  answer  the 
intended  purpose.  The  preservation  of  human  life  ne- 
cessarily implies  the  provision  of  all  those  means,  on 
which  that  life  depends. 

The  preservation  of  the  Apostle  Paul's  life,  as  far  as 
we  can  judge,  at  one  time,  depended  on  his  nephew,  who, 
accidentally,  as  we  call  it,  but  providentially,  in  the  pur- 
pose of  God,  heard  the  bloody  intention  of  the  Jews;  of 
which  he  gave  immediate  information  to  the  chief  cap- 
tain.j  Had  this  captain  been  a  Gallio,  still  the  effect 
would  not  have  taken  place.  But  he  was  not;  provision 
was  made  in  his  character,  and  in  the  dispositions  of  hi^ 
heart,  for  acting  promptly  on  this  information;  and  thus 
*Job  vii,  20— Psal.  xxxvi,  6.  Acts  x\u,  2S, 
t  Acts  xxiii,  16,  et  seq. 


520  Letters  on  the  Divine  Purpose. 

securing  Paul  from  these  murderous  (lesigns.  Had  this 
youns;  man  been  at  a  distancie,  he  could  not  have  heard 
this  conversation;  of  course,  could  not  have  given  the 
information:  But  He  who  had  determined  to  prolong 
the  life  of  the  distinguished  Apostle,  determined  also  to 
secure  the  presence  of  his  nephew,  at  the  proper  place 
and  at  the  proper  moment.  At  another  time,  his  life,  and 
the  life  of  the  whole  company,  depended  on  the  contin- 
uance of  the  sailors  in  the  ship.  Except  these  abide  in 
the  ship,  ye  cannot  be  saved.  And  yet  he  had  been  previ- 
ously assured  that  his  hfe  should  not  be  lost.  The  in- 
tention to  preserve  him,  included  the  exertions  of  the 
seamen,  as  the  means  of  that  preservation. 

The  preservation  of  life  often  depends  on  circumstan- 
ces too  trivial  to  excite  the  least  attention,  at  the  moment; 
yet  such  occurrences  are  sometimes  the  "^hield  by  which 
man  is  secured  from  death.  While  the  liev.  Dr  Kod- 
«"ers,  late  of  New-York,  lived  at  StGeori:;es,  in  Maryland, 
one  of  his  neighbors  determined  to  murder  him.  "Ac- 
cordingly the  miserable  wretch  made  every  preparation 
for  executing;  his  nefarious  purpose.  He  watched  the 
motions  of  Mr  R.  with  a  loaded  musket,  day  after  day,  for 
a  considerable  time,  and  eagerly  sought  for  a  favorable 
opportunity  to  destroy  his  life.  He  waylaid  him  when 
he  rode  abroad.  He  hovered  about  his  door,  at  inter- 
vals, by  day  and  night.  But  something  alvvays  occurred 
to  carry  the  object  of  his  pursuit  in  a  different  direction 
from  that  which  was  expected,  and  thus  to  avert  the  in- 
tended mischief ''*  »  The  Doctor  knew  nothing  of  these 
attempts;  and  therefore  could  have  no  design  to  avoid 
(he  danger.  But  the  great  head  of  the  church  intended  to 
employ  him  still  longer  in  his  vineyard;  and  therefore, 
at  the  proper  moment,  and  in  due  proportion,  all  the  rao- 
tives,  and  all  the  circumstances  necessary  to  his  preser- 
Tation,  were  ready,  and  brought  into  operation.  A  very 
slight  change  in  these  occurrences  might  have  carried 
him  on  instant  death. 

This  wise  and  gracious,  care  of  the  Almighty  Father 
extends  to  all  the  human  family,  every  individual  of 
which  is  equally,  and  at  all  times  dependent  on  him.— 
Whatever  God  performs,  in  the  course  of  his  providence, 
^ve  ought  to  believe  that,  from  the  beginning,  it  was  bis 
*Mincp's  Fife  ef  Rodgcrs,  page  111. 


Letters  on  the  Divine  Purpose* 

intention  to  do  so.  If  that  intention  preceded  the  event, 
as  it  must  have  done,  then,  we  cannot  avoid  the  convic- 
tion  that,  in  the  divine  mind,  it  existed  from  all  eternity. 
In  this  eternal  purpose  is  included  the  preservation  oi 
every  human  being;  and  of  roiirse.  all  the  means  neces- 
sary for  the  support  of  life.  If  the  means  should  fail, 
life  also  must  fail,  iinlnsis  it  l)e  preserved  by  miracle, 
^vhich  we  are  not  to  expect.  If,  in  the  divine  purpose, 
the  end  is  rendered  certain,  so  also  are  the  means.  No 
Jiuman  being  can  long  subsist  without  food.  If  God  has 
determined  to  preserve,  for  a  given  time,  the  life  of  any 
particular  man,  he  must  also  have  determined  to  provide 
that  food,  without  which  he  cannot  live.  Nor  is  this 
food  produced  by  miracle;  its  production  depends  on 
other  causes;  on  the  fertility  and  cultivation  of  the  soil, 
on  the  influence  of  the  sun,  the  rain,  &,c.  If  then  he  de- 
termined to  provide  the  necessary  food,  he  determined 
also  to  secure  the  operation  of  all  those  causes,  on  which 
the  production  of  that  food  depends.  The  causes  which 
are  instrumental  in  furnishing  bread,  are  themselves  the 
effects  of  other  causes,  which  preceded  them,  and  these 
;igain  of  others,  till  we  are  led  up  to  the  great  First 
Cause.  Thus  we  are  taught  to  pray  to  our  Father  in 
heaven  for  our  daily  bread.  But  why  pray  to  him  for  it? 
unless  its  provision  depends  on  his  wisdom,  and  his  care, 
The  causes  on  which  the  provision  of  this  bread  depends, 
are  also  ascribed  to  him.  Jlnd  God  said,  let  the  earth 
bring  forth  grass,  the  herb  yielding  seed,  and  the  fruit  tree 
yielding  fruity  after  his  kind.*  He  maketh  his  sun  to  rise 
on  the  evil  and  on  the  good,  and  sendeih  rain  on  the  just 
and  on  the  wijvst.]  If  the  preservation  of  our  life  re- 
quires bread,  for  this  bread  we  are  taught  to  pray,  and 
thus  to  acknowledge  it  as  one  of  his  blessings.  If  this 
bread  is  produced  by  other  means,  these  means  are  in- 
struments in  the  hand  of  Omnipotence,  employed  lor  this 
special  purpose.  All  second  «;auses  are  the  servants  of 
the  Supreme  Ruler,  waiting  on  him,  in  readiness  to  per- 
form his  will. 

In  the  same  manner,  all  living  creatures  depend  on 

God  for  their  preservation.     O  Lord,  said  the  Psalmist, 

lliou  preservest,  not  only  man,  but  beast  also.      These  wait 

all  upon  thee,  that  thou  mayest  give  them  their  meat  in  due 

*Gen.  i,  H.  fMatt.  v,  45. 


■2'2,  Letters  on  the  Divine  Purpose* 

season.'^  All  the  beasts  of  the  field,  the  fowls  of  the  air, 
the  fishes  of  the  sea,  together  with  every  living  thing,  by 
whatever  name  it  is  called, — all  are  sustained  by  the  pro- 
Tidential  care  of  the  great  creator.  God  feedeth  the  ra- 
vens. Thou  openest  thy  hand,  they  are  filled  -with  good  : 
thou  hidest  thy  face,  they  are  troubled.  Thou  satisfiest  the 
desire  of  every  living  thing.]  Not  one  of  them  is  forgot- 
ten before  God.  If  this-  laognage  nrieans  any  thing,  it 
means  that  this  whole  department  of  animated  nature^ 
from  the  greatest  to  the  very  least,  is  sustained  in  be- 
ing by  divine  power,  wisdom  and  goodness.  Food  is 
as  necessary  for  the  support  of  their  life,  as  for  the  life 
of  man.  This  food  must  be  suited  to  their  nature;  and 
their  natures  are  very  different  from  each  other.  Some 
are  carnivorous;  some  are  graminivorous.  That  which 
is  received  by  one,  is  rejected  by  another.  This  food 
must  not  only  be  suited  to  their  nature,  but  must  be  given 
in  due  season.  The  purpose  of  God,  to  preserve  the  life 
of  all  these  myriads  of  living  creatures,  certainly  implies 
his  purpose  of  securing,  for  ihem,  all  the  various  kinds 
of  food,  from  which  the  nourishment  of  life  may  be  de- 
rived. It  also  renders  certain  the  concurrent  instrumen- 
tality of  all  those  means,  or  second  causes,  on  which  the 
provision  of  this  food  depends.  Here  again,  in  attempt- 
ing to  trace  the  succession  of  causes  and  effects,  we  are 
carried  up,  and  lost  in  the  counsels  of  infinite  wisdom, 
which  must,  forever,  exceed  our  limited  comprehension. 
In  Scripture,  we  are  taught  to  believe  that  the  provi- 
dence of  God  extends  to  the  whole  vegetable  kingdom; 
and,  indeed,  to  every  [>art  of  inanimate  nature.  The 
fruitful  earth  is  still,  and  hws  been,  in  every  age,  obe- 
dient to  the  mandate  of  Jehovah.  He  causeth  the  grass 
to  grow  for  the  cattle.,  and  the  herb  for  the  service  of  man: 
lie  hath  planted  the  cedars  of  Lebanon.  He  not  only  cau- 
ses the  grass,  and  all  kinds  of  herbage  to  grow;  but  he 
also  clothes  that  grass,  and  this  herbage.  Neither  their 
number,  their  shape,  nor  their  color,  are  either  uncer- 
tain or  contingent,  but  determined  by  the  wise  and  eter- 
nal purposes  of  Him,  who  causes  them  to  spring  from  the 
earth.  He  gives  the  grass  its  form,  and  its  verdure;  to 
iiis  pencil,  the  lily,  the  rose,  the  pink,  &.c.  are  indebted 
f^v  all  their  discriminative  tints,  and  all  their  brilliancy 
^Psal.  civ,  27,  28.  fPsal.  cxlv,  16, 


Letters  on  the  Divine  Purpose*  P.  3 

of  color.  If  he  plants  the  cedars  of  Lebanon,  so,  by  fair 
and  undeniable  consequence,  does  he  phint  the  trees  of 
every  other  kind,  ovei-  the  whole  earth.  The' oak,  the 
pine,  the  willow,  &c.  are  as  much  dependent  on  his  care, 
as  the  lign-aloes,  and  the  cedar. 

Inaninaate  matter,  in  all  its  combinations  and  forms,  in 
all  its  movements  and  operations,  is  completely  subject 
to  the  controllins;  hand  of  Omnipotence.  The  wind 
bloweth  where  it  listeth,  as  to  any  power  in  man,  to  di- 
rect its  course,  or  stop  its  progress,  but  not  without  the 
command  of  God;  for  He  bringeih  the  zvind  out  of  his 
treasuries;  it  is  his  wind;  he  causeth  it  to  blow.  When  J  o- 
uah  fled  from  his  duty,  the  Lord  sent  out  a  great  wind  in- 
to the  sea  after  him,  and  he  was  soon  brought  to  repen- 
tance. When  it  has  answered  the  purpose,  for  which 
it  is  sent  out,  then,  he  stayelh  his  rough  wind,  and  ga- 
ihereth  it  in  his  Jisi.  He  scattereth  the  hoar  frost  like 
ashes.  Fire  and  hail,  snow  and  vapor,  whether  they 
sweep  over  the  earth,  with  desolating  fury,  or  minister 
lo  the  comfort  and  convenience  of  man,  are  only  fuljill- 
ng  his  word.  Even  the  resistless  thunder  bolt,  shiver- 
ing, with  equal  ease,  the  palaces  of  kings,  and  the  trees 
of  the  forest,  is  launched  and  guided  by  his  hand;  for  hr. 
directeth  his  lightnings,  to  the  ends  of  the  earth.  See  him, 
at  one  time,  measuring  the  waters  in  the  hollow  of  his 
hand;  at  another,  meting  out  the  heavens  with  a  span; 
now,  comprehending  the  dust  of  the  earth  in  a  measure; 
ugain,  weighing  iUe  mountains  in  scales,  and  tlie  hills  in 
a  balance;  and  who  can  suppress  the  devout  exclamation: 
O,  Lord!  how  manifold  are  thy  works;  how  vast,  how 
boundless  the  extent  of  thy  providence !  Matter,  it  is 
true,  is  governed  by,  what  we  usually  call,  the  laws  of 
nature;  but  what  are  these  laws,  but  the  power,  the 
■wisdom,  and  the  goodness  of  God,  producing,  with  regu- 
larity and  certainty,  all  the  diversified  phenomena  which 
strike  our  attention? 


LETTER  V. 
Beatk,  with  all  its  causes,  under  the  government  of  provi- 
dence— the  care  of  God  extends  to  ike  whole  universe. 

If  the  great  Jehovah  is  continually  employed  in  pre- 
serving the  life  of  man,  must  not  the  termination  of  thiit 


:>4  Letters  on  the  Divine  Purpose* 

life  be  ascribed  also  to  him?  Have  we  the  consolation  of. 
believing,  that  divine  wisdom  presides  over  all  the  chan- 
ges, which  diversify  our  life,  regulating  the  minutest 
events  connected  with  our  safety,  numbering  even  the 
hairs  of  our  head;  but  that,  in  the  hour  of  death,  we 
shall  be  cast  off,  and  be  altogether  deserted,  by  our  mer- 
ciful Father?  Reason,  and  the  word  of  God,  unite  in 
forbidding  us  to  admit  the  gloomy  conclusion;  and  in  au- 
thorizing us  to  cherish  the  belief,  that  the  last  hour,  the 
last  moment  of  life,  is  as  certainly  embraced  in  the  de- 
signs of  his  providence,  as  any  of  those  hours,  or  mo- 
ments that  are  past.  The  divine  purpose,  to  preserve 
our  life,  is  not  vague  and  indefinite,  as  to  time.  We  have 
abundant  reason  to  believe  that,  the  length  of  our  life,,  as 
well  as  its  preservation,  is  determined  by  the  wisdom  of 
Him  who  cannot  err.  He  alone  has  the  right,  and  he 
alone  is  competent  to  decide  when  it  is  most  proper  to 
withdraw  from  us,  his  supporting  hand. 

In  scripture,  we  find  this  event  is  ascribed  to  God.  1 
know^  said  the  pious  and  afflicted  Job,  that  thou  wilt  bring 
•me  to  death.  The  Lord  killeth;  he  brin^eth  down  to  the 
grave.^  Is  there  not  an  appointed  time  for  man  upon 
earth?  Yes.,  verily;  his  days  are  determined;  the  number 
#/*  his  months  is  with  thee;  thou  hast  appointed  his  bounds, 
that  he  cannot  pass.] 

If  this  event  should,  for  a  moment,  be  supposed  to  de- 
pend, not  on  the  will  of  God,  but  of  man;  that  each  indi- 
vidual should  possess  the  power  to  prolong  his  life,  ac- 
cording to  his  own  pleasure;  this  would  also  imply  the 
power  to  command  all  those  means,  by  which  life  is  sus- 
tained. If  he  cannot  by  his  own  power,  secure  those 
means,  neither  can  he  preserve  his  life;  for  it  cannot  be 
preserved  vvithout  them.  He  must  have  it  in  his  power 
to  provide  food:  for  without  it,  he  cannot  long  subsist. — 
This  requires  an  absolute  control  over  all  those  causes, 
on  which  the  provision  of  food  depends.  He  must  im- 
part fertility  to  the  earth;  must  command  the  sun  to 
shine,  and  the  rain  to  fall;  for  without  these  the  earth 
will  not  yield  her  increase.  These  causes  are  the  effects 
of  others  which  preceded  them;  and  these  again,  of 
others;  and  thus  the  connexion  may  be  traced  back,  hun* 
^reds  of  years,  before  any  man,  now  living,  was  born. 

'  3  Sam.  ii,  6.  f  Job  viij  1.  m^  xiVj  5] 


Letters  on  the  Divine  Purpose,  25 

This  supposition  would  req'iire  him  to  act,  hundreds,  or 
eiren  thousands  of  ^ears.  hefore  he  existed.  Notiung, 
therefore,  can  he  more  ahsurd,  than  to  suppose  man  ca- 
pable of  performmi;  all  this;  and  yet,  if  he  cannot  do  all 
this,  and  much  more,  neither  can  he  prolong  his  own  hfe; 
and  if  he  cannot  prolonj^  his  own  hfe,  neither  can  he  de- 
termine, independently  of  the  divine  will,  his  own  death. 
Life  and  death  are  in  the  hands  of  the  same  beino;;  and 
that  being  must  exercise  the  most  absolute  control  over 
all  those  causes,  which  contribute  to  the  support  of  life: 
That  being  can  be  none  other  than  Jehovah. 

If  it  depended  on  our  own  choice,  how  fe\v  of  us  would 
ever  leave  this  world'^  Even  under  accumulated  evils, 
we  generally  clmj^  to  hfe,  with  the  most  eager  endear- 
ment. To  produ'^e  in  the  human  mind  a  desire  to  depart, 
is  among  the  sublimf>st  effects  of  genuine  piety.  The 
language  of  this  desire,  however,  is,  all  the  days  of 
my  appointed  time  zs.nl I  I  zn'ait,  till  my  change  come;  for  it 
is  always  connected  with  perfect  submission  to  the  will 
of  God. 

Death  itself  is  not  only  ascribed  to  the  great  Disposer 
of  all  events,  but  also  all  those  causes,  which  generally 
issue  in  the  termination  of  life.  Thousands  of  the  hu- 
man family  are  annually  swept  off  by  diseases  of  various 
kinds;  all  of  which  may  be  included  in-  the  terra,  pesti- 
lence. This  is  so  frequpntly,  and  under  such  a  variety 
of  circumstances,  ascribed  to  God,  that  it  is  almost  need^ 
less  to  mention  partiiMilar  passages.  /  ivill  smite  them 
iuith  the  pestilence;  He  gave  their  life  over  to  the  pestilence; 
I  have  sent  among  you  the  pestilence.'^  This  pestilence, 
walking  in  darkness,  and  w.jsting  at  noonday,  is  but  the 
servant  of  the  Almighty,  and  Cdunot  move,  or  aflfect  the 
life  of  a  single  creature,  without  his  command.  If,  how- 
ever, it  should  not  be  admitted  that  the  pestilence  in- 
cludes all  diseases,  still  we  find,  in  scripture,  that,  col- 
lectively, and  singly,  they  are  subject  to  the  regulations 
of  divine  power  and  wisdom.  The  Lord  will  make  thy 
plagues  wonderful^  and  sore  sicknesses,  and  of  long  continu- 
ance; also  every  sickness^  and  every  plague,  which  is  not 
written  in  the  book  of  this  law,  them  xmll  the  Lord  bring 
upon  thee,  until  thou  be  destroyed.]     The  truth   here  as 

♦Num.  xiv,  12.    Psal.  Ixxviii,  50.    Amos  iv^  10, 
|DcUt,  xxriii,  60,  61. 


52^  Letters  on  the  Divine  Purpose, 

serted  is,  thai  aU  kinds  of  diseases  are  sent  by  the  Ruler 
of  the  world,  and  are  subject  to  the  guidance  of  his  pro- 
Tidence.  Of  this  truth  the  Divine  Redeemer  furnished, 
"while  on  earth,  the  most  conclusive  proof,  by  healing  ali 
manner  of  diseases,  which  he  could  not  have  done,  if 
they  were  not  obedient  to  his  will.  / 

Disease  itself  is  the  effect  of  other  causes,  which  are 
also  ascribed  to  God.  The  cause  of  disease  is  often 
generated  in  the  atmosphere.  Noxious  equalities,  exhal- 
ed from  the  earth,  combine  with  the  air  which  we  breathe; 
and  when  thus  impregnated,  the  wind  has  only  to  pass 
over  lis,  and  we  are  gone.  Shall  we  suppose  that  these 
exhalations  rise,  by  chance,  and  are  not  included  in  the 
divine  purpose?  Such,  no  doubt,  is  the  opinion  of  some. 
The  Spirit  of  inspiration,  hovyever,  has  taught  us  other- 
v;ise,  ascribing  their  rise  to  the  same  wisdom,  which  pre- 
sides over  the  rise  and  fdl  of  empires.  This  vapor, 
eventually  the  cause  of  death,  does  but  fulfil  his  z^:ord. 
He  causeth  the  vapors  to  ascend  from  the  ends  of  the  earih,^ 
If  their  ascent  is  rei»;ulated  by  his  will,  so  are  all  their 
subsequent  movements  and  effects. 

Thousands  of  mankind  have  been  destroyed  by  fimine; 
another  of  those  means  sometimes  used  by  the  most  Iligl), 
in  accomplishing  his  designs.     Arise  and  go,  said  Elisha, 
to  the  woman,  ybr  the  Lord  hath  called  for  famine  ;  which 
accordingly  came.      That  sore  and  grievous  famine  which 
prevailed  in   Ezypt    ^vas   established  by   the   purpo-e  of 
God,  and  came,  because  he  called  for  it.^     Famine  is  also 
produced  by  second  causes,  ali  of  which  are  embraced 
in  the  divine  plan.     If  it  be  occasioned  by  drought,  it  is 
He  who  stayeth  the  bottles  of  Heaven,  and  bindeth  up  the 
waters  in  his  th^ck  cloud,     if  it  be  occasioned  by  storms, 
these,  while  desolating  the  fields,  are  only  fulfilling  his 
word,  who  has  only  to  speak,  and  it  is  done.     If  it  be 
the  consequence  of  locusts,  or  other  devouring  insects, 
be  need  only  issue  his  proclamation,  and  the  locusts  come, 
and  caterpillars,  zvithout  number  ;  let  him  but  hiss  for  the 
fly,   and   it  is   ready   to   perform   the   work   of  ravage.- 
Whenever  it  pleases  God  to  visit  a  nation  with  famine,  all 
the  causes,  by  which  it  is  usually  produced,  are  in  obe- 
dience to  his  will.     The  time,  the  degree,  and  the  result 

*  Psal  cxxjcv,  ?*,  f  Gen,  xli,  32.  Psal,  cv,  16. 


Letters  on  the  Divine  Purpose,  27 

of  their  ojjeration,  are  all  detailed  in  those  plans  of  wis- 
dom, by  which  he  governs  the  world. 

War  is  another  engine,  often  employed  to  brin:;  man. 
to  his  end.     While  we  are  bound  to  believe,  on  the  au- 
thority of  scripture,  thi<t  pes^tilence,  dise.ise  and  famine, 
perform  their  work  in  obedience  to  the  divine  command, 
can  we,  with  equal  clearness  and  satisfirtion,  perceive 
that  the  rise,  the   proj^rcss  and   desohitions  of  war  are 
subject  to  the  same  control?      If  there  wa**  to  be  war  zn'ith 
Amalek^  from  generation  to  generation.,  it  is  because  the 
Lord  hath,  srvorn  that     e  zvill  have  it.      If  many    of  the 
Hagarites  t1ell  down  slain,  it  was  because  the  war  mas  of 
God.'^     When   David   was  to  be  chastised,  for  his  crimi- 
nal imprudence,  in  numbering  the    people,  war  was  one 
of  the  scourges,  offered  to  his  choice.     Had  war  been 
his  preference,  we  have  the  same  reasons  to  believe,  that 
this  would  have  been  sent,  a?  that  the  pestdence  actual- 
ly was  sent  from  the  Lord.      We   have,  therefore,   the 
same   reasons  for  belie vin<j;  that  the   r-A^^e  of  war  is,  as 
certainly,  directed  and  limited  by  an  Alini^ihty  arm,  that 
U's  have  for  believing  that  pestilence  and  famine  are  thus 
directed   and   limited.      When   his  purposes   are  accom- 
plished, then,  he  maketh  wars  to  cease  unto  the  end  of  the 
earth.     The  death  of  those  who  fall  by  the  sword,  is  em- 
braced in  the  providence  of  God,  equally  with  those  who 
die  by  disease. 

Nor  are  we  destitute  of  authority  for  ascribing  to  the 
Arbiter  of  nations,  even  the  cause's  of  war.  He  must,  of 
course,  exercise  his  power  over  these  causes,  as  well  as 
over  that  war  which  is  their  elTect.  Blessed  be  the  Lord., 
■my  strength,  saith  the  Psalmist,  who  teacheth  my  hands  to 
s:?ar,  aiid  my  fingers  tofight.  If  it  oriijjinates  in  the  wrath 
of  man,  surely  the  Zi'rath  of  man  shall  praise  thee  ;  the  re- 
mainder of  zvrath,  thou  shalt  restrain.  The  king''s  heart, 
that  is,  his  passions,  dispositions,  desiorns,  &c.  is  in  the 
hand  of  the  Lord,  as  the  rivers  of  zs^oAer :  he  tvrneth  it 
zvhilhersoever  he  u?7/.t 

It  appears,  from  this  induction  of  particulars,  that  we 
are  justified  in  believing  that  death,  with  all  the  means 
by  which  it  is  produced,  are  constiinlly  untlprthe  direc 
'ion  of  an  overruling  providence,  which  controls,  with 

•  Exod.  xvii,  16.— 1  Chron.  v,  22. 
I  Psal.  cxliv,  1.— xlvi,  10.     Prov.  xxi.  1. 


2S  Letters  on  the  Divine  Purpose, 

imerring  certainty,  all  their  movements  and  eftects;  not 
with  respect  to  a  few,  only,  but  to  every  individual  of  the 
human  family.  Any  other  supposition,  as  it  appears  to 
me,  must-  and  will  involve  us  in  absurdities.  If  one  sin- 
gle circumstance,  contributing  to  the  death  of  any  per- 
son, should  not  be  under  the  control  of  heaven,  under 
whose  shall  we  place  it?  Matter  has  no  intelligence, 
can  exercise  no  thought,  and  is,  therefore,  incapable  of 
forming  a  design  to  move,  or  produce  any  effect  what- 
ever.' Noxious  vapors  have  no  intention  of  rising  from  the 
earth,  mingling  their  unhealthy  qualities  with  the  air,  and 
thus  producing  disease  and  death.  The  earth,  the  sun, 
and  the  clouds,  hold  no  consultation,  in  order  to  produce 
a  famine,  for  the  destruction  of  man.  To  suppose  that 
man,  independently  of  divine  aid,  has  any  commanding 
influence  over  the  causes  of  his  own  death,  has  already 
appeared  in)possible.  Shall  we,  then,  ascribe  such  an. 
agency  to  angels?  They  are  expressly  said  to  be  minis- 
tering spirits,  under  the  government  of  God;  sent  forth 
for  the  execution  of  his  plans.  i'hey  possess  no  inde- 
pendent agency.  They,  with  all  the  powers  they  pos- 
sess, are  as  completely  dependent  on  God,  as  the  worm 
that  crawls  on  the  earth.  Why  then  should  they  be 
supposed  capable  of  dividing  the  government  of  the  world 
with  their  creator?  For  if  men  or  angels,  by  an  inde- 
pendent power  of  their  own,  determine  one  single  event, 
over  that  event  they  would  govern;  of  course,  it  could 
not  be  under,  nor  even  belong  to  the  government  of 
God.  Then  his  kingdom  would  not  rule  over  all:  here 
would  be  one  event,  together  with  its  governor,  com- 
pletely independent, of  his  power.  There  is  no  being  in 
existence  capable  of  exercising  an  independent  power 
but  one,  that  is  God. 

The  death  of  all  other  animals  is  included  in  the  wise 
and  comprehensive  designs  of  the  Almighty.  They  are 
all  his  creatures,  and  share  in  his  fatherly  regard.  Man, 
for  his  own  amusement,  niay  destroy  the  life  of  a  spar- 
row; the  hawk  may  seize  and  devour  it;  the  serpent 
may  crush  it  in  his  coil;  but  each  of  these  are  but  instru- 
ments, in  the  hand  of  God,  employed  in  accomplishing 
his  purposes;  for  one  sparrow  shall  not  fall  on  the  ground^ 
Ihatis,  die,  without  your  Father.  If  this  be  true,  respect- 
ing the  sparrow,  by  the  fairest  inference,  it  is  also  true 


Letters  on  the  Dlmne  Purpose.  29 

of  all  the  fowls  of  the  air;  and  indeed  of  every  living 
creature:  all  are  equally  under  the  notice  of  his  eye,  at>d 
surrounded  by  his  providence.  It"  they  are  troubled; 
according  to  the  beautiful  l<mij;uage  of  the  Psalmist,  it  is 
])ecause  thou  hidest  thy  face;  if  they  die,  and  return  to 
their  dust,  it  is  because  thou  takest  away  their  breath. 

I  hope,  before  this  time,  you  have  seen  that,  in  scrip- 
lure,  a  wider  range  is  given  to  the  providence  of  God, 
than  would  readily  be  admitted  by  a  person,  not  accus- 
tomed to  reflect  on  the  meaning  of  those  passages,  which 
relate  to  the  subject.  The  whole  world,  with  all  its  in- 
habitants, and  all  its  events,  is  embraced  in  that  range. 
An  all- wise,  and  Almighty  being  created,  sustains  and 
governs  the  whole  for  bis  own  glory.  Those  who  deny, 
:is  some  do,  that  God  has  any  thing  to  do  with  some 
events,  which  take  place  among  men.  ratist,  of  course, 
deny  that  the  providence  of  God  extends  to  thesp  events; 
for  his  providence  necessarily  implies  the  exercise  of 
his  power,  in  some  way  or  other,  in  bringing  these 
events  to  pass.  Providence  is  not  an  attribute  of  Deity, 
but  the  manner  in  which  his  attributes,  especially  his 
wisdom,  power  and  goodness,  are  employed  in  governing 
the  world. 

Although  the  above  remarks  relate  chiefly  to  this 
world,  yet  there  can  be  no  doubt,  but  the  great  Sovereign 
exercises  the  same  paternal  care  over  every  other  part 
of  the  universe.  If  those  planets,  which  make  a  part  of 
that  system,  lo  which  our  earth  belongs,  be  inhabited,  as 
modern  philosophy  supposes,  over  all  their  inhabitants, 
over  all  their  actions,  and  over  all  the  changes,  which, 
in  any  manner,  affect  their  existence,  the  eternal  Jeho- 
vah watches  with  a  sleepless  eye,  and  guides  them  with 
an  unwearied  and*  invincible  hand.  To  each  individual, 
and  to  each  event,  his  guardian  providence  extends,  with 
as  much  accuracy  and  ease,  as  if  that  individual,  and  that 
event  were  the  only  objects  which  engaged  his  attention. 
Modern  Astronomers  consider  it  probable  that  all  those 
lucid  points,  called  fixed  stars,  are,  in  reality,  so  many 
suns,  like  the  one  vfhich  enlightens  our  globe,  and  makes 
our  day;  that  these  suns  are  centres,  around  which  sys- 
tems of  worlds  revolve;  and  that  these  worlds  are  all  in- 
habited, by  creatures  of  various  orders.  If  this  be  ad- 
TTiitted  as  probable,  the  Bible  teaches  us  to  view  the  Al- 


30  Letters  on  the  Divine  Purpose, 

inighty  Parent  as  watching  over,  sustaining  and  goverc- 
ing  all  these  worlds,  and  all  their  inhabitants,  and  all  their 
actions,  and  all  the  circumstances  which  diversify  their 
existence.  Not  only  these  worlds  and  their  inhabitants^, 
but  a  detail  of  events,  from  the  greatest  to  the  least,  is 
embraced  by  his  plan,  in  the  execution  of  which  his  hand 
is  continually  employed.  Great  and  marvellous  are  thy 
works^  Lord  God  Almighty ;  just  and  tr^ie  are  thy  Tsoays^ 
thou  King  of  Saint s> 


LETTER  VI. 

The  divine  purpose  neither  suspends^  nor  violates  the  free 

agency  <f  man. 

It  has  not  escaped  my  recollection  that  there  are  many 
objections  advanced  against  the  sentiments,  contained  in 
the  preceding  remarks;  some  of  which  are  founded  on 
misapprehension;  others  relate  to  what  is  really  incom- 
prehensible to  our  limited  capacities.     There  are  many 
who  believe,  without  hesitation,  that  the  world  was  cre- 
ated by  the  power  of  God.     Here  they  understand  the 
general  term,  worlds  in  its  proper  sense,  as  including 
each  and  every   particular,  belonging  to  the  world.      In 
the  meaning  of  this  complex  term,  they  include  each  man, 
animal  or  living  creature,  each  tree  and  plant,  and  each 
atom  of  matter.     As  it  regards  creation,  they  do  not  ob 
ject  to  the  minutest  detail  of  particulars.     Probably  they 
will  not  object  to  the  statement  that  God  is  the  governor 
of  the   world;   b»it  they   will   not   understand   the   term, 
■worlds  in  the  same  sense  as  in  the  former  case;  but  in  a 
vague,  indefinite  sense,  of  which  the  mind  can  form  no 
distinct  idea.      If  you  mention  particulars;  for  instance, 
certain  events  brought  to  pass  by  the  agency  of  men^ 
objections  will  soon  be  made.     Now,  what  we  ask,  and 
have  a  right  to  claim,  is,  that  they  will  understand  the 
term,  world,  in  the  same  sense  in  this  case,  as  in  the  for- 
mer; as  including  all  the  particulars  belonging  to  this 
complex  term,  when  used  in  relation  to  the  divine  gov- 
ernment.     If  we  admit  that  the  world  is  governed  by  the 
Almighty,  if  we  understand  the  word  correctly,  we  ad- 
mit that  all  the  particulars;  that  is,  that  each  individual, 
and  each  event  belonging  to  the  world,  is  governed  by 
hira;  for  the  world  is  made  up  of  these  particulars 


Letters  on  the  Divine  Fiirpose,  Si 

For  the  sake  of  illustration,  let  us  take  another  term, 
also  complex;  that  is,  including  a  number  of  particulars, 
in  its  meaning;  but  of  less  extent  than  the  term  world. 
Art  thou  not  God  in  heaven^  and  rulest  not  thou  over  all  the 
kingdoms  of  the  heathen;  and  in  thine  hand  is  there  not 
power  and  might  so  that  none  is  able  to  withstand  thee  ?^ 
In  the  meaning  of  the  term,  kingdom,  is  necessarily  in- 
cluded a  number  of  men,  divided  into  rulers  and  sub- 
jects, living  under  a  system  of  laws.  Abstract  men  from 
the  idea  of  a  kingdom,  and  what  will  remain?  nothing- 
for  without  men  there  can  be  no  kingdom.  When  there- 
fore it  is  stated,  that  God  rules  over  a  kingdom,  the 
meaning  is,  that  he  rules  over  the  men  w  ho  compose  that 
kingdom.  Again;  what  idea  does  the  term,  man,  convey? 
Does  it  not  include  his  thoughts,  his  passions  and  his  ac- 
tions? If  these  be  sepnrated  from  man,  what  will  be  left 
as  the  subject  of  government?  A  soul,  indeed,  but  with- 
out thoughts  or  pa*sions;  a  body,  indeed,  but  without 
actions.  If  these  are  not  included  in  the  idea  of  man^, 
there  is  nothing  left  which  can  be  governed.  Therefore 
vfhen  we  say  that  the  government  of  God  is  exercised 
over  man,  we  mean,  or  at  least,  we  ought  to  mean,  that 
it  is  exercised  over  his  thoughts,  his  pas«sions  and  his  ac- 
tions. If  it  be  not  exercised  over  his  thoughts,  &c.  it 
cannot  be  exercised  over  man;  and  if  not  over  each  in- 
dividual man,  it  cannot  be  over  a  kingdom;  for  without 
men,  there  can  be  no  kingdom.  To  govern  in  any  sense, 
is  to  secure  a  conformity,  in  the  subject  of  government, 
to  some  law,  or  rule.  The  government  of  a  father,  over 
his  family,  means  his  inducing  them  to  conform  them- 
selves to  his  will,  which  is  the  rule.  If  they  disobey 
this  law,  they  are  no  longer  governed  by  him;  for  they 
cannot  be  governed  by  a  law  which  they  transgress.* 
He,  of  course,  can  be  said  to  govern  them  no  farther 
than  he  can  secure,  in  their  conduct,  a  conformity  to  I  is 
will.  So  the  divine  government  means  the  exercise  of 
power  sufficient  to  secure,  in  the  subjects  of  his  govern- 
ment, a  conformity  to  his  will.  But  the  government  of 
God  is  exercised  over  the  thoughts,  passions  and  actions 
•f  men.  The  result  is,  that  the  thoughts,  &c.  of  mcDo 
are  subject  to  the  influence  of  such  decisive  control,  as 
to  secure  a  conformity  to  his  providential  purposes.  Nor 
*  2  Chron.  xi,  «. 


.3£  Letters  on  the  Divine  Purpose. 

is  it  possible  for  any  creature  to  disobey  this  government; 
which,  to  distinguish  it  from  that  which  is  moral,  I  will 
call  the  Government  of  his  Providence.  Part  of  the 
passage  of  scripture,  last  quoted  will  abundantly  support 
this  declaration.  Such  also^^  if  I  mistake  not,  is  the  mean- 
ing of  Isaiah;  JlHy  coumel  shall  stand,  and  I  will  do  all  my 
pleasme  :  yea,  I  have  spoken  it,  I  m-ill  also  brin^  it  to  pass; 
I  have  purposed  it,  1  "will  also  do  it."^  The  meaning  of 
these,  and  many  similar  passages,  is.  1  confess  to  my  mind, 
not  very  obvious,  when  understood  as  relating  to  the 
moral  p-overnment,  the  laws  of  which  are  shamefully,  and 
repeatedly  transgressed;  but  clear,  forcible,  and  undenia- 
ble, when  undet stood  as  relating  to  those  wise  and  eter- 
nal purposes,  accordmg  to  which,  the  providence  of  God, 
is  uniformly  conducted. 

Other  objections  against  the  doctrine  arise  from  the 
difficulty  of  reconciling  it  with  the  free  agency  of  man; 
and  you  have  more  than  intimated,  that  this  was  your  own 
case.  Many  others  have  felt  the  same  difiiculty,  who 
have  acted  very,  differently  from  what  you  have,  or,  i 
trust  ever  will  dor  for  this  reason,  they  have  rejected 
the  doctrine  altogether.  They  are  capable,  at  least  in  a 
certain  degree,  of  commanding  their  own  thoughts;  which 
command,  they  find,  may  be  considerably  increased  by 
practice:  or  if  their  thoughts  are  not  always  the  result  of 
such  command,  they  are  naturally  produced  by  the  im- 
pression of  external  objects.  Perhaps,  "to  make  assur- 
ance doubly  sure,"  they  have  purposely  turned  their 
thoughts  from  object  to  object,  to  prove  that  they  were 
free.  They  can  reason  on  any  subject,  form  their  de- 
signs, and  put  these  designs  in  execution;  they  can  rsse, 
or  sit  still;  can  move  either  the  right,  or  the  left  hand,  at 
their  own  pleasure.  How  then,  they  ask,  can  they  be- 
lieve, that  there  is  a  divine  power,  reigning  over  these 
thoughts,  designs  and  actions,  directing  the  whole,  in  such 
a  manner  as  to  secure  a  complete  conformity  to  the  pur- 
pose of  God?  They  are  sure  of  their  own  free  agency; 
and  because  they  cannot  reconcile  this  doctrine  with  it, 
they  reject  the  doctrine. 

I  believe  in  the  free  agency  of  man  as  firmly  as  they 
can  do;  but  1  do  not  believe  this  more  firmly  than  I  do, 
that  the  eternal  purpose   of  Jehovah,   embracing  the 
*  Isa.  xlri,  10, 


Letters  on  the  Divine  Purpose*  63 

thoughts,  designs  and  actions  of  men,  will  take  eS^ec.t,  at 
the  precise  moment  to  which  it  relates,  with  absolute 
certa'inty.  Yet  I  neither  comprehend,  nor  will  I  attempt 
to  explain  to  you,  the  connexion  between  these  tvvo  doc- 
trines. Each  of  t'lem  is  supported  by  its  own  appropriate 
evidence;  evidence  fully  sufticient  to  produce  the  most 
genuine  conviction  of  its  truth,  in  every  candid  mind. 
And  surely  we  ought  to  believe  every  doctrine  which  is 
supported  by  sufficient  evidence;  for  this  is  according  to 
reason  and  scripture;  but  to  comprehend  that  doctrine  is 
a  very  different  thing.  We  bjE'lieve  that  the  soul  and  body 
are  united,  but  we  do  not  comprehend  ttiis  union;  shall 
we,  on  this  account,  rejert  this  belief?  We  believe  that 
most  of  our  bodily  actions  are  the  result  of  our  own  vo- 
lition, but  cannot  explain  the  infitinnce  of  the  mind  over 
the  body;  shall  we,  therefore,  renounce  our  belief  of  the 
fact!  in  short,  there  is  nothing  which  our  limited  minds 
can  fully  comprehend.  We  do  not  understand  even  that 
free  agency,  of  which  we  are  conscious,  still  less  can  we 
comprehend  the  counsels  of  mfinile  wif^dom.  If  then  we 
can  comprehend  neither  of  these  subjects,  we  cannot  af- 
firm that  they  are  irrecou'^  iable.  or  inconsistent  witheach 
other.  In  that  part  of  th.  ir  nature  which  i«^  beyond  tae 
reach  of  our  minds,  and  of  which  we  can  form  no  clear 
and  de6nite  conceptions,  they  may  reign  together,  and 
harmonize  in  perfect  consistency.  To  affirm,  as  many 
do,  that  they  cannot  agree,  presupposes,  what  no  maa 
ever  possessed,  a  perfect  comprehension  of  their  nature. 
No  man,  I  venture  to  say,  vvould  expose  his  own  igno- 
rance so  far  as  to  deny  the  prescience  of  God.  This 
knowledge  extends  to  all  thing-*;  to  every  thought,  word, 
and  action  of  all  mankind;  to  evi'ry  event  in  the  ivhole 
world;  for  knozvn  unto  God  are  all  his  works  from  the  be- 
ginning; and  all  things  are  naked  and  opened  unto  the  eyes 
of  him,  with  whom  we  have  to  do.  If  one  smgle  thought 
were  supposed  to  be  unknown  to  him,  from  eternity,  then 
his  knowledge  might  be  increased;  but  •this  it  cannot  be; 
for  He  is  perfect  m  knozvledge.  Here  then  <s  a  case  pre- 
senting the  same  (hffiiuliy,  which  the  other  does;  for  it  is 
just  as  impossible  for  us  to  comprehend  the  connexion  be- 
tween the  foreknowledge  of  God,  and  the  free  agency  of 
man,  as  between  his  decrees  and  this  free  agency:  and 
yet  no  person  denies  the  prescience  of  God,  on  this  ac* 


34  Letters  on  the  Divine  Purpose. 

count.  The  foreknowledge  of  God  implies  the  absolute 
certainty  of  all  events;  jet  no  person  ever  supposed  that 
it  imposes  any  physical  restraint,  or  necessity  on  the 
thoughts  or  actions  of  men;  every  one  pursues  that  course, 
to  which  his  own  inclination  lends  him.  as  freely  as  if  there 
was  no  prescience  in  the  Deity.  We  tjnd  no  difficulty 
in  believing  that  divine  justice  and  mercy  are  united,  with 
perfect  harmony,  in  the  salvation  ofsmners,  through  Je- 
sus Christ;  yet  in  all  probahihty,  before  the  sublime  and 
wonderful  scheme  was  made  known,  angels  considered 
this  union  imposj^iblc;  because  they  rould  not  compre- 
hend it.  The  condemnation  of  a  sinner  would  entirely 
exclude  the  exercise  of  mercy;  his  pardon  would,  as  ef- 
fectually, deny  the  claims  of  justice.  How  groundless, 
and  how  presumptuous  would  have  been  the  conclusion, 
that  they  could  not  be  reconciled;  and  that,  therefore. 
there  was  no  suf-h  attribute  as  mercy  belonging  to  Deity. 
Thanks  be  to  God,  wp  are  taught  and  so  are  the  angels, 
to  believe  in  this  union;  because  it  is  demonstrat'  d  in  the 
redemption  of  fallen  man.  So  we  now  believe,  that  from 
all  eternity,  they  were  united;  though  the  precious  fact 
is  only  known  through  the  cross  of  a  divine  Saviour. 
In  a  state  of  clearer  vision,  at  some  period  of  their  end- 
less progress  in  knowledge,  the  saints  may  yet  compre- 
hend between  the  high  and  holy  purposes  of  God,  and  the 
free  agency  of  intelligent  creatures.  This  may  b  •  one 
grade  of  their  boundless  elevation;  this  may  be  part  of 
the  happiness,  reserved  for  them  in  heaven.  VVith  a  de- 
vout expansion  of  thought,  inconceivable  to  them  at  pre- 
sent, from  some  future  exaltation,  they  may  look  back 
on  the  difficulties  which  now  attend  this  subject,  with  the 
same  feeling  vvith  which  the  man  of  science  looks  back 
on  the  fiinl,  the  dark  and  imperfect  conceptions  of  infan- 
cy and  cliildhood. 

It  does  not  appear  to  me,  that  those  act  consistently  who 
deny  the  doctrine  respecting  the  divine  decrees,  because 
they  cannot  reconcile-  thnt  doctrine  with  the  free  agency 
of  man,  when  similar  difficulties,  in  other  cases,  do  not 
prevent  their  belief.  If  they  believe  in  the  union  of  soul 
and  body,  and  in  the  influence  of  the  mind  over  the  body; 
if  they  believe  in  the  prescience  of  God,  and  yet  acknowl- 
edge that  in  each  of  these  cases,  there  are  difficulties 
which  they  cannot  comprehend,  why  should  they  notals© 


Letters  on  the  Divine  Purpose,  35 

believe  in  the  fore-ordination  of  God,  though  they  cannot 
reconcile  it,  or  rather  cannot  comprehend  its  reconcilia- 
tion vvith  the  free  agency  t)f  men?  Especially  when  the 
truth  of  this  doctrine  is  supported  by  authority  as  abun- 
dant, and  as  amply  sufficient  to  produce  conviction,  as  in 
either  of  the  other  cases.  They,  no  doubt,  and  perhaps 
yourself  also,  will  reply,  let  us  have  this  authority.  You 
shall  have  vvhat,  I  conceive,  amounts  to  such  authority. 

In  the  Bible,  many  occuiiences  were  foretold  by  the 
prophets,  lon«;  before  they  happened.  These  prophe- 
cies rendered  the  events,  to  which  they  related,  undeni- 
ably certain;  so  much  so,  that  they  are  often  spoken  of 
in  the  present  tense,  or  as  having  already  taken  place; 
vphen,  in  reality,  several  hundred  years  were  to  inter- 
vene. In  many  instances,  where  the  prophecy  was  de- 
livered, there  appeared,  to  human  view,  little  or  no  pro- 
bability that  it  would  ever  be  vefified:  still  it  was  not  the 
less  certain;  for  it  was  the  language  of  eternal  and  immu- 
table truth.  Its  accomplishment  often  required  the  in- 
strumentality of  man,  whose  free  agency  is  not  to  be  sus- 
pended; still  it  is  certain;  for  the  mouth  of  the  Lord  hath 
spoken  it. 

By  the  voice  of  prophecy  God  was  pleased  to  make, 
known  to  man,  various  events,  which  he  intended  to  ac- 
complish; one  of  which  was  the  destruction  of  Babylon, 
and  the  subversion  of  the  Ciialdean  empire.  I^airih  ap- 
pears to  have  been  the  first  prophet  by  whom  the  divine 
purpose  respecting  this  city  was  declared.  It  is  tound  ia 
the  xiii  chapter  of  his  prophecies,  and  is  entitled,  The 
burden  of  Babylon.  This  prediction  is,  by  chronologers, 
supposed  to  have  been  delivered  about  two  hundred  years 
before  the  event  took  pl.«ce.  In  the  judgment  of  human 
wisdom,  many  circumstances  appeared  to  render  this  oc- 
currence very  improbable.  The  Jews  were  residing,  in 
quietness,  in  their  own  land;  and  yet  one  design  of  this 
calamity  was,  to  release  them  from  captivit)';  of  which 
they  had  not,  at  this  time,  the  least  expectation.  Indeed 
it  is  supposed,  that  the  Jews  had,  as  yet,  but  little  ac- 
quaintance with  the  Chaldeans.  The  Medes,  who  are 
particularly  mentioned  as  the  executors  of  the  divine  de- 
crees, were,  at  this  time,  but  an  inconsiderable  people. 
Babylon,  for  many  years  subsequent  to  this  prophecy, 
<;:ontinued  to  increase  in  population,  in  opulence  and 


36  Letters  on  the  Divine  Purpose* 

power,  until  it  reached  itfs  zenith,  during  the  reign  of  Ne- 
buchadnezzar, when  it  full)'  an«uered  the  d  scription  of 
the  prophets,  who  called  it,  great  Babylon;  the  beauty  of 
the  Chaldee''s  excellency;  the  golden  city,  <^c.  Yet  power- 
ful and  splendid  as  it  was,  the  prophet  saw  it,  in  the  vo- 
lume of  the  divine  counsels,  prostrate  in  ruin,  swept  with 
the  besom  of  destruction. 

Thedownfal  of  this  proud  metropolis  of  the  east,  was 
predicted,  not  merely  in  general  terms,  but  with  consid- 
erable minuteness.  The  city  was  to  be  invaded;  her 
monarch,  and  her  nobles  slain;  her  treasures  carried  off; 
her  once  crowded  population  to  be  dispersed;  wild  beasts 
were  to  become  her  inhabitant:*;  her  walls,  her  palaces 
and  temples,  either  demolished,  by  the  hand  of  man,  or 
♦raduall}'  consumed  by  the  ravages  of  time;  her  very 
surface  was  destmed  to  become  a  desert,  no  longer  afford- 
ing sustenance,  even  to  the  wild  beasts,  which  were  then 
to  be  succeeded  by  serpents  and  scorpions,  lurking. be- 
neath the  fragments  of  her  ruins,  and  threatening  death 
toman;  s'o  that,  even  the  rovinaand  adventurous  Arab 
will  be  .deterred  from  pitchjng  his  tent  there. 

The  agents  to  be  employed  in  fultiiling  these  prophe- 
cies v;ere  particularly  mentioned.  The  Medes  were 
named  for  this  purpose;  and  tor  this  reason  the  Lord  calls 
them  his  sanctified  ones;  whpm  he  had  appointed,  and  set 
apart  for  this  service.  About  tiiirty  years  after,  the  com- 
mander in-chief  of  these  victorious  armies,  is  called  b}*^ 
name,  upwards  of  one  hundred  years  before  he  was  born. 
Cyrus  is  the  man,  chosen  to  triumph  over  Babylon;  and 
thus  to  commence  the  fulfilaient  of  those  prophecies,  re- 
lating to  that  devoted  city.  For  this  reason  the  Lord  calls 
him  his  anointed;  as  one  set  apart  and  qualified  for  this 
vrork.  His  success  was  certain;  for  the  Kmg  of  Kings 
promised  to  go  before  him,  and  hold  his  right  hand. 

Many  circumstances  respecting  the  manner  in  which 
Cyrus  would  enter  the  rjty,  are  particularly  mentioned, 
Babylon,  when  subjugated  by  the  Medes,  was  surround- 
ed by  a  wall,  as  historians  inform  us,  sixty  miles  in  com- 
pass, eighty  feet  thick,  and  three  hundred  and ffty  feet  high; 
forming  an  exact  square,  each  side  of  which  wasjifteeit 
miles  long,  built  of  brick,  cemented  with  bitumen,  which 
in  a  short  time  becomes  harder  than  the  brick.  In  each 
ef  the  four  sides  were  txventy-jivc  gates?  formed  of  solj^ 


Letters  on  the  Divine  Pui'pose.  -ST 

"brass,  opening  into  the  same  number  of  streets,  which 
crossed  each  other  at  right  angles.  A  branch  of  the 
river,  Euphrates,  passed  through  the  city,  dividing  it  i» 
two  equal  parts.  The  banks  of  the  river  were  faced  with 
strong  brick  walls,  to  keep  it  within  its  channel,  and  were 
extended  several  miles  beyond  the  city.  Opposite  to 
each  street,  on  either  side  of  the  river,  was  a  brazen 
jate  in  the  wall,  with  stairs  leading  down  from  it  to  the 
river;  which  gates  were  open  in  the  day,  and  shut  in  the 
night.  The  river  passing  through  the  city  was  more  thaa 
a  quarter  of  a  mile  broad,  and  ten  or  twelve  feet  deep. 
It  was  explicitly  foretold  that  this  river  sh'»uld  be  dried 
up;  also  that  the«e  two-leaved  brazen  gates  should  be 
opened  before  Cyrus,  and  not  be  shut.  It  was  predicted 
that  the  city  should  be  taken  by  surprise,  and  du- 
ring a  drunken  feast;  and  that  the  king  should  be  instan- 
taneously seized  vvith  the  greatest  horror  and  dismay. — 
No  time  was  yet  specified  for  the  accomplishment  of 
these  purposes.  At  length  this  also  is  given.  Seventy 
years  before  those  events  actually  commenced,  the  pro- 
phet was  inspired  to  declare  ^that  at  the  end  of  that  pe» 
riod,  the  king  of  Babylon  should  be  punished  with  these 
calamities.* 

*  Jer.  XXV,  13. 

LETTER  VII. 

The  divine  purpose  perfectly  consistent  with  the  free 
agency  of  man. 

The  page  of  prophecy  has  informed  us  what  God  iu- 
tended  to  do  respecting  Babylon;  the  same  page,  in  part, 
but  chiefly  the  page  of  profane  history  will  inform  us  of^ 
the  exact  accomplishment  of  all  these  pre-ordinations. 
As  the  time  approaches  for  the  divine  purpose  to  take  ef- 
fect, we  see  every  agent,  and  every  circumstance,  men- 
tioned in  the  prediction,  appearing,  and  assuming  a  state 
of  preparation  for  the  grand  catastrophe.  Evil-mero- 
dach,  son  and  successor  of  Nebuchadnezzar,  took  one 
important  step  in  that  preparation,  by  making  an  unpro- 
voked attack  on  the  Medes.  Neriglisser,  his  successor, 
hastens  this  preparation.  Jealous  of  the  growing  power 
of  the  Medes,  he  excites  against  them  a  general  confed 
eracy  of  the  neighboring  nations.  Thus  the  Medes  wer^ 
iired  with  a  spirit  of  irreconcilable  enmity  and  rcvcngfi 
4 


38  Letters  on  the  Divine  Purpose, 

against  Babylon.  At  the  proper  moment,  the  command- 
er-in-chief of  the  invading  army,  is  born,  and  is  called 
Cyrus;  a  name  given  him  by  the  prophet,  an  hundred 
years  before  his  birth.  The  first  twelve  years  of  his 
life  were  spent  with  his  father;  and  he  was  educated 
after  the  Persian  manner,  in  hardship  and  toil,  and  all 
such  laborious  exercises  as  would  tend  to  fit  him  for  the 
fatigues  of  war.  At  this  early  period,  he  surpassed  all 
of  his  age,  not  only  in  aptness  to  learn,  hut  in  the  cour- 
age and  address  with  which  he  executed  whatever  he  un- 
dertook. The  next  five  years  were  spent  at  the  court 
of  Media,  with  his  grandfather.  Here  he  was  generally 
beloved  on  account  of  his  generous  and  amiable  disposi- 
tion, and  especially  for  the  military  prowess  which  he 
displayed.  He  engaged  particularly  the  affections  of  the 
king  and  the  nobility,  and  thus  laid  the  foundation  for  that 
attachment  to  his  person  which  enabled  him  to  act  an 
important  part  in  that  great  drama,  just  opening  on  the 
world.  He  then  returned  to  the  Persian  court,  and  re- 
sided with  his  father,  till  he  attained  the  age  of  forty. 
By  this  time,  so  many  preparatory  events  had  taken 
place,  as  pointed  out  the  period  for  some  decisive  move- 
ment. The  last  sand,  measuring  the  glory  of  Babylon, 
is  now  ready  to  fall.  Accordingly  Cyrus  is  appointed  ge- 
nerallissiraoofan  army  composed  of  Medes  and  Persians. 
This  army  approaches  the  devoted  city; /or  where  the 
carcass  is,  there  will  the  eagles  be  gathered  together.  Bel- 
shazzar  who  then  reigned  at  Babylon,  hearing  that  Cyrus 
was  approaching  his  metropolis,  marched  out  to  give  him 
battle:  but  being  easily  routed,  he  retreated  into  the  city 
where  he  was  closely  besieged.  But  the  great  height 
and  strength  of  the  walls,  environed  with  ditches,  and 
impregnable  to  every  mode  of  attack  then  known;  the 
numerous  troops  employed  in  their  defence;  immense 
magazines  of  provisions,  sufficient  for  the  consumption  of 
many  years,  /ilh  the  great  extent  of  fertile  land  within 
the  city,  capable  of  furnishing  continual  supplies;  all 
concurred  in  rendering  the  siege  of  Babylon  an  arduous, 
and  almost  hopeless  enterprise.  This  extraordinary 
combination  of  difficulties  did  not  discourage  Cyrus,  nor 
did  length  of  time  overcome  his  perseverance.  Des- 
pairing of  taking  the  city  by  storm,  he  drew  round  its 
immense  circuit  a  line  of  circumvallation,  with  a  large 


Letters  on  the  Divine  Purpose,  39 

di\(\  deep  ditch,  to  cut  off  its  communication  with  the 
CQunlry.  But  the  Babylonians,  trusting  in  the  strength 
of  their  walls,  their  vast  nia<i;azines  and  fruilt'ul  gardens, 
insulted  Cyrus  from  the  ramparts,  and  SRemed  to  defy  all 
his  eiforts,  and  thus  resigned  themselves  to  a  fatal  secu- 
rity. Cyrus,  having  spent  t^vo  whole  years  before  Bab- 
ylon without  making  any  impression,  adopted  the  follow- 
ing stratagem,  wh'ch  proved  successful.  There  was, 
on  the  west  side  of  the  city,  a  vast  lake,  dug  to  receive 
the  waters  of  the  river,  while  the  brick  walls  which 
faced  its  banks  were  building,  and  also  to  receive  the  re- 
dundant waters  in  time  of  great  floods,  and  thus  to  pre- 
serve the  plain  country  from  intindation.  Informed  that 
a  great  annual  festival  was  about  to  be  kept  in  the  city, 
and  that  it  was  customary  to  spend  the  whole  night,  oa 
these  occasions,  in  drunkenness  and  debauchery,  he  de- 
termined to  embrace  this  opportunity  forsurprisingthem. 
Accordingly  he  sent  a  strong  detachment  to  the  head  ot" 
the  great  canal,  leading  from  the  river  to  the  lake,  with 
orders,  at  a  particular  hour,  to  break  down  the  bank 
which  separated  between  the  lake  and  the  canal,  and 
thus  to  turn  the  whole  current  of  the  river  into  the  lake. 
At  the  same  time  he  stationed  one  body  of  troops  where 
the  river  entered  the  city,  and  another  below  where  it 
came  out,  with  orders  to  march  in  by  the  bed  of  the 
river,  as  soon  as  they  should  lind  it  fordable.  The  same 
evening  he  caused  the  head  of  his  trenches,  on  both  sides 
of  the  river  above  the  city,  to  be  cut,  that  the  water 
might  discharge  itself  into  them;  so  that  by  means  of 
these  different  outlets,  the  channel  was  soon  low  enough 
lo  admit  the  entr.mce  of  the  troops.  The  two  bodies  of 
troops  above-mentioned,  conducted  by  Babylonian  deser- 
ters, entered  by  the  bed  of  the  river,  and  finding  the  bra- 
zen gates  at  the  end  of  the.  streets,  left  open,  in  conse- 
quence of  the  riot  and  disorder  of  the  night,  they  pene- 
trated into  the  heart  of  the  city  without  opposition.  Ac- 
cording to  the  concerted  plan  of  operation,  they  met  at 
the  royal  palace,  where  the  king  was  giving  a  grand  li- 
centious cntertainm»^nt  to  a  f/io7^savi(i  of  his  nobles.'^  The 
supposiiion  of  some  writers  that  these  troops  had  already 
entered  the  city,  when  the  hand-writing  appeared  on  the 
-ooall^  is  extremely  probable.  Having  surprised  and  cut 
^^ffthe  guards,  they  rushed  into  the  palace,  and  slew  the 

*Dan.  V,  1. 


40'  Letters  ou  the  Divine  Puiyose, 

king  and  his  dissolute  courtiers.  The  people  being  ap 
prised  of  this  event,  submitted,  and  the  victory  was  com 
plete  without  further  opposition.  The  reduction  of  Ba- 
bylon put  an  end  to  the  Babylonian  empire,  and  finally 
fulfilled,  in  the  name  nnd  character  of  the  conqueror,  and 
in  the  various  circumstances  which  attended  this  event, 
the  prophecies  which  Isaiah,  Jeremiah  and  Daniel  had 
'Ottered  against  this  proud  metropolis. 

Here  we  may  remark  with  what  accuracy  the  predic- 
tions of  the  prophets  were  verified  m  this  victory,  and  in 
the  consequences  which  flowed  from  it.  While  the  pro- 
phecies are  receiving  their  accomplishment,  there  is  no 
violence  done  to  the  free  agency  of  man;  and  yet  men 
are  the  principal  agents  in  producing  these  effects. 
Every  person  concerned,  is  influenced  in  the  ordinary 
way,  by  the  circumstances  with  which  they  were  sur- 
rounded. It  is  highly  probable  if  not  certain,  that  Cy- 
rus knew  nothing  of  these  prophecies,  and  of  course 
could  not  act  with  a  design  to  fulfil  them;  and  yet  had 
this  been  the  fact;  had  he  been  acquainted  with  them 
from  his  youth;  and  had  he  intended  their  accomplish- 
ment; he  could  not  possibly  have  done  it  more  accurate- 
ly than  he  did.  His  parents  gave  him  the  very  name, 
mentioned  by  the  prophet  Isaiah,  an  hundred  years  be- 
fore he  was  born.  He  received  precisely  that  educa- 
tion; possessed  that  temper  of  mind,  and  that  constitution 
of  body,  which  qualified  him  to  act  the  part  assigned 
him.  He  grevv  up  with  an  increasing  thirst  for  muitary 
fame,  without  which  he  would  not  have  undertaken,  or 
been  fitted  for  the  enterprise.  Every  circumstance  at- 
tended, every  event  occurred,  at  the  proper  momentj 
necessary  to  verify  the  emphatical  language  of  the  pro- 
phet; I  girded  thee.  This  girding  implies  all  that  was 
requisite  to  fit  him  for  this  memorable  campaign.  The 
martial  spirit  which  he,  by  nature  possessed;  the  active 
employments,  the  toils  and  fatigues  in  which  he  was, 
from  his  infancy  trained;  that  noble  disposition,  and  those 
pleasing  manners,  by  which  he  gained  the  favor  and 
confidence  of  the  kings  and  nobles,  both  of  Persia  and 
Media,  were  all  essential  parts  of  this  preparation.  Had 
he  possessed  a  timid  spirit;  had  his  disposition  beea 
grovelling  and  mean,  his  manners  uncouth  and  forbidding, 
he  would  not  have  been  girded  for  this  purpose.     With- 


Letters  on  the  Divine  Purpose*  41 

jul  the  lake,  into  which  Cyrus  turaed  the  waters  of  the 
Euphrates,  he  could  not  have  gained  the  victory;  be- 
cause there  was  no  other  way  in  which  he  could  enter 
the  city.  This  lake,  intended  by  those  who  dug  it,  for 
a  very  different  purpose,  was  designed  by  providence  to 
enable  Cyrus  to  dry  up  the  river,  and  thus  to  enter. 
Had  the  brazen  gates,  placed  at  the  end  of  the  streets 
leading  to  the  river,  been  securely  shut,  he  could  not 
even  from  the  river,  have  entered  the  city  or  reached 
the  palace.  But  this  was  one  circumstance,  particularly 
mentioned  by  the  prophet;  I  will  loose  the  loins  of  kings, 
to  open  before  him  the  two-leaved  gates^and  the  gates  shall 
?iot  be  shut."^  We  are  informed  that  it  vvas  the  constant 
practice  to  close  these  gates  every  night;  yet  on  this 
night,  they  were  not  shut. 

Other  kings,  and  other  causes,  through  successive 
ages,  have  contributed  to  the  complete  accomplishment 
©fall  the  particulars,  predicted  by  the  prophets,  respect- 
ing the  ruin  of  the  splendid  city.  At  this  day,  the  place 
where  it  stood,  cannot,  with  certainty  be  ascertained. 

Nothing  can  be  more  undeniably  certain  than  that  God 
had  determined  the  capture  and  desolation  of  Babylon 
long  before  the  event  took  place;  for  the  prophets  were 
inspired  to  announce  this  determination  to  the  world. — 
This  determination  must  necessarily  include  and  secure 
the  existence  and  co-operation  of  all  the  agents,  means, 
and  circumstances  on  which  the  event  depended.  Had 
one  of  these  agents  been  wanting,  one  of  these  causes 
failed  to  operate,  one  of  these  circumstances  been  differ- 
ent, the  event,  without  a  miracle,  would  not  have  taken 
place.  God,  however,  who  decreed  the  event,  decreed 
also  the  means  necessary  for  the  accomplishment  of  his 
purpose. 

Men  were  the  principal  agents  in  executing  the  divine 
plan.  Cyrus  was  his  anointed;  the  Medes  were  his  sanc- 
tified ones;  the  loins  of  the  kings  of  Babylon  were  loosed. 
These  men  were  all  free  agents,  who  willingly  perform 
their  respective  parts,  without  being  conscious  of  the 
-^lightest  compulsion.  They  knew  not  the  Lord,  nor  his 
designs.  Of  Cyrus  particularly,  one  of  the  principal 
agents,  it  is  affirmed,  that  he  knew  him  not.  Theic 
*  Isaiah  zlv,  1. 
4# 


42  Letters  on  the  Bicme  Purp&s€, 

thoughts  were  employed  as  freely  about  the  objects  whick 
engaged  their  attention  as  ours  are.  They  deliberated, 
formed  their  own  plans,  provided  their  means,  selected 
their  own  time,  and  proceeded  to  bring  these  means  into 
operation,  for  the  execution  of  these  plans  according  to 
their  own  intentions  and  views  of  propriety.  And  yet 
all  this  was  perfectly  according  to  the  foreordination  ot 
Ood  respecting  Babylon.  Every  object  which  interested 
their  attention,  the  dispositions  and  passions  by  which 
they  were  impelled,  the  means  they  provided,  the  time 
they  selected,  the  plans  they  formed,  the  end  they  pro- 
'^osed,  were  all  subservient  to  the  designs  of  Jehovah,  and 
contributed  with  perfect  accuracy  to  the  execution  of  his 
^lans.  Had  no  such  purpose  existed  in  the  divine  mind, 
they  could  not  have  deliberated  and  acted  with  greater 
freedom  than  they  did;  and  yet  had  they  been  as  destitute 
of  reason  and  free  agency  as  the  hail,  snow  or  stormy 
tvind,  they  could  not  better  have  fultilled  the  word  of 
God,  or  better  answered  his  purpose. 

We  have,  then,  as  it  appears  to  me,  the  very  best  au- 
thority for  believing  that  the  divine  purposes  are  accom- 
plished with  absolute  certainty,  through  the  agency  of 
men,  while  these  men  think,  deliberate,  and  act  with  the 
greatest  freedom.  Their  free  agency  is  not  suspended; 
aor  does  it  for  a  moment  suffer  the  least  violence.  No 
man  can  deny  either  of  these  propositions  without  involv- 
ing himself  in  contradiction  and  absurdity.  Both  are  un- 
deniably true;  and  therefore  do  not  imply  the  least  incon- 
sistency; for  truth  is  always  consistent.  But  while  this 
is  my  hrm  belief,  I  repeat  it  again,  that  I  cannot  cotnpre 
liend  this  consistency.  Neither  can  I  comprehend  the 
manner  of  the  divine  operations  in  any  case,  or  on  any 
subject.  How  the  universe  was  created,  how  it  is  sus- 
tained and  governed,  1  cannot  comprehend;  and  yet,  if  I 
believe^any  thing,  I  believe  that  it  was  created,  that  it  is 
sustained  and  governed  by  the  wisdom  and  power  of  God. 
I  cannot  comprehend  the  influence  of  my  own  mind  on 
tny  body;  and  yet  the  pen,  which  writes  these  words,  is 
©ioving  in  con3er][aence  of  that  influence. 


letters  on  the  Divine  Purpose,  43 

LETTER  VIII. 

A  mtlliod  of  ascertaining  the  extent  of  Divine  Providence — 
Great  events  necessarily  include  all  the  lesser  ones,  of 
which  they  are  made  up. 

You  will  admit,  no  doubt,  that  the  subjugation  of  Ba- 
bylon was  decreed  by  the  Ruler  of  the  universe,  long  be- 
ibre  the  event  took  place;  for  so  it  was  predicted  by  the 
prophets.  Now,  this  is  the  nature  of  all  prophecy:  cer- 
tain parts  of  the  divine  plan,  according  to  the  counsels  of 
his  own  wisdom,  respecting  nations,  cities  or  individuals 
are  made  knovvn  to  man.  As  soon  as  the  prophecy  is  de- 
livered, the  decree  of  God  is  thus  known.  Many  of  these 
prophecies  have  been,  others  still  remain  to  be  fulfilled. 
Of  those  which  have  been  accomplished,  relating  to 
cities,  none  are  more  remarkable  than  those  respecting 
Jerusalem,  delivered  by  our  Sriviour.  Josephus  records 
the  exact  and  dreadful  accomplishment  of  these  predic- 
tions. Of  those  relating  to  individuals  none  are  more  re- 
markable than  those  which  foretold  the  birth,  the  life, 
the  character,  the  sufferings  and  death  of  Jesus  Christ; 
the  accomplishment  of  all  which,  even  to  the  minutest 
circumstance,  is  contained  in  the  New  Testament.  J 
need  not  tell  you  that  the  Bible,  from  the  beginning  to  the 
end,  is  tilled  with  prophecies;  all  of  which  are  declara- 
tions from  God,  making  known  to  man,  his  intentions  and 
purpose*. 

That  these  purposes  existed  in  the  divine  mind,  before 
they  were  communicated  to  the  prophet,  is  undeniable. 
It  is  equally  undeniable,  in  my  view,  that  they  existed 
from  all  eternity.  To  suppose  any  thing  else,  is  to  make 
God  imperfect  and  mutable  like  ourselves.  As  our 
knowledge  increases,  and  our  views  enlarge;  we  form 
]iew  plans,  propose  new  ends.  Not  so  however  with 
God.  His  knowledge  and  wisdom  are  infinite,  and  can 
receive  no  addition;  and  his  purposes  are  eternal  as  his 
wisdom;  the  reasons  on  which  they  are  founded,  always 
existed.  There  never  was  a  period,  in  time  or  eternity, 
if  the  expression  be  allowed,  when  the  purposes  relating 
to  Babylon  and  Jerusalem  did  not  exist  in  the  divine  mind; 
and  exist  too,  in  all  that  detail,  in  which  they  were  made 
known  through  the  prophets,  and  have  long  since  been 
Terified  in  the  history  of  those  cities.     This  may  be  af- 


44  Letters  on  the  Divine  Furpose, 

iirmed  of  all  the  prophecies  contained  in  the  Bible;  frooi 
all  eternity,  it  was  the  unalterable  purpose  of  God,  that 
all  those  events  should  take  place  which  the  prophets 
predicted. 

Although,  I  doubt  not,  but  you  read  the  Bible  with 
care  and  with  profit,  yet  let  me  request  you  to  read  it 
for  the  special  purpose  of  ascertaining  all  the  prophecies 
which  it  contains,  from  the  first  to  the  last.  Note  down, 
in  one  column,  those  which  relate  to  nations,  including  all 
their  population;  in  another,  those  relating  to  cities,  with 
their  inhabitants;  in  another,  those  respecting  individuals, 
&c.  In  connexion  with  each  of  these  as  far  as  practica- 
ble, note  the  events  predicted.  Then  go  somewhat  more 
into  detail;  consider  all  the  agents  \vith  their  qualitica- 
tions;  all  the  means,  with  their  operation;  the  existence 
©fall  the  circumstances,  indispensably  necessary  to  the 
occurrence  of  these  events.  From  a  review  of  the 
whole,  although  you  may  not  be  convinced  that  *'aU 
things,  whatsoever  come  to  pass,"  are  embraced,  yet,  I 
rather  think,  you  will  be  surprised,  to  tind  what  a  great 
number,  anrl  vast  variety  of  events  will  be  included  in 
this  plan;  all  of  which  were,  of  course,  embraced  in  the 
purpose  of  God,  ;  nd  thus  rendered  certain. 

The  promises  of  God,  especially  those  called  uncondi- 
tional promises  are  of  the  same  nature;  the  fulfilment  of 
them  is  undeniably  certain.  All  the  agents,  means  and 
circumstances,  necessary  for  their  fulfilment,  are  equally 
certain.  Such  was  the  promise  of  God,  to  Abraham,  res- 
pecting Ishraael:  Of  the  son  of  ike  bond-woman  will  Intake 
«  nation^  because  he  is  thy  seed.*'  Go  through  your  Bible 
a  second  time,  and  note  all  such  promises;  consider  all 
the  agents,  means  and  circumstances  implied  in  verifying 
these  words  of  the  Lord,  and  you  will  find  it  will  very 
much  increase  the  number  and  variety  of  those  events, 
thus  rendered  certain,  long  before  they  take  place. — 
These  promises,  like  the  prophecies,  rest  on  the  faith- 
fulness of  God,  which  cannot  fail;  his  character  is  pledg- 
ed for  the  accomplishment  of  both. 

Note  also,  all   those  events,  which  although  neither 

predicted  nor  promised,  are  yet   explicitly  ascribed  to 

God;  such  as  the  preservation  of  human  life,  feeding  the 

ravens,  clothing  the  grass,  &-c.  consider  all  the  means  and 

■■■'  Genesis  xxi,  13. 


Letters  on  the  Divine  Purpose,  43 

second  causes  on  which  these  events  depend.  All  these 
works  of  the  Lord  are  performed  according  to  an  intention 
previously  existing  in  the  divine  aiind;  which  intention  se- 
cures the  occurrence  of  the  events,  with  all  the  second 
causes  on  which  they  depend.  After  casting  your  eye  over 
the  whole  scheme,  thus  arranged,  permit  me  to  ask  you, 
what  event  is  there,  belonging  to  this  world,  wiiich  is  not 
included,  either  in  the  prophecies,  the  promises,  or  the 
works  plainly  ascribed  to  God?  Ner  can  I  perceive  the 
least  exaggeration,  or  unfairness  in  this  process,  which 
you  may  pursue  with  both  pleasure  and  profit;  the  whole 
of  it  rests  on  the  firm  basis  of  Scripture,  which  cannot 
be  shaken. 

Some,  I  am  aware  will  readily  admit  that  certain  great 
events,  such  as  the  capture  of  Babylon,  and  the  destruc- 
tion of  Jerusalem,  were  foreordained,  in  the  counsels  of 
eternal  wisdom;  but  they  hesitate  in  admitting  all  the  de- 
tails, without  whicli  these  events  could  not  take  place. — 
In  my  view,  however,  the  latter  are  necessarily  implied 
and  embraced  in  the  former.  Bnbylon  is  to  fall;  not  by 
an  earthquake,  nor  by  the  lightning  of  heaven;  but  by  an 
army  of  men.  This  army  must  have  a  commandei*;  the 
existence,  therefore,  of  this  commander  is  certain;  equal- 
ly certain  is  the  existence  of  his  parents  before  him; 
these  also  were  born  of  parents,  who  preceded  them;  and 
so  on,  through  all  the  line  of  their  ancestors  up  to  Noah, 
and  from  Noah  to  Adam,  who  came  immediately  from  the 
band  of  God.  But  this  commander,  distinguished  as  he 
was  for  military  prowess,  could  not  have  achieved  the 
victory  alone:  an  army  was  necessary.  Thi*<  army  was 
composed  of  individuals;  of  course,  the  existence  of  these 
individuals  was  certain;  for  without  them  there  could  be 
no  army;  and  without  an  array,  Biibylon  could  not  be 
taken;  and  thus  the  prophecy  could  not  have  been  ful- 
tilled.  ruo-leaved  gates  were  to  be  opened  before 
Cyrus.  Will  any  person  venture  to  say  that  this  does 
not  render  certain  the  existence  of  such  gates?  Yet 
these  gates  were  formed  by  men  who  were  influenced  by 
their  own  motives,  and  without  the  least  knowledge  of 
the  purpose  of  God.  in  the  same  manner  they  were  left 
open.  Similar  remarks  may  be  made  respecting  the  des- 
truction of  Jerusalem.  This  devoted  city  was  to  be  sur- 
rounded and  destroyed  by  an  army;  this  array  raust  have 


46  Letters  on  the  Bivine  Furpose, 

a  commander;  this  rendered  certain,  therefore,  the  ex- 
istence both  of  the  commander,  and  of  the  individuals 
who  composed  that  army. 

Many  prophecies  in  the  Old  Testament  relate  exclu- 
sively to  the  divine  Saviour.  He  was  to  be  a  descendant 
of  David.  Does  not  this  necessarily  secure  the  existence  ol 
some,  at  least  of  David's  descendants  until  this  wonderful 
child  should  be  born?  The  place  of  his  birth  is  mention- 
ed. But  Bethfehem  is  not  the  residence  of  his  parents. 
Their  presence  there,  however  at  the  appointed  tiine,  is 
rendered  certain  by  the  prediction.  I  need  not  mention 
to  you,  the  reasons  which  induced  them  to  visit  this  vil- 
lage. In  short,  how  often  do  the  Evangelists,  in  narrat- 
ing the  events  of  his  life  and  of  his  death  remark — This 
was  done  that  it  might  befulfdled  which  was  spoken  by  the 
prophet. 

It  has  already  appeared  what  an  extensive  influence, 
over  the  world  of  nature,  divine  providence  must  employ 
in  preserving  the  life  of  one  individual:  the  promise  of 
God,  that  he  would  make  of  Ishmael  a  nation,  was  made 
with  a  perfect  knowledge  of  all  that  was  necessary  to  se- 
cure its  accomplishment,  and  with  a  real  intention  to  pro- 
vide all  the  means  necessary  for  that  purpose.  Ishmael 
of  course  was  preserved,  through  many  dangers,  and  from 
him  has  descended  a  nation,  which  exists  to  this  day. 
This  is  only  one  of  a  great  number  of  promises,  involving 
a  divine  control  over  avast  variety  of  events,  all  of  which 
were  necessary  to  the  fulfilment  of  these  promises,  and 
the  occurrence  of  which  was  unalterably  fixed. 

To  admit  that  some  great  events  are  decreed,  and  thus 
rendered  certain,  and  yet  not  to  admit,  in  like  manner, 
that  all  the  details,  all  the  particular  parts,  on  which  the 
great  event  depends,  manifests,  it  appears  to  me,  a  want 
of  reflection,  an  ignorance  of  the  Bible,  and  of  the  char- 
acter and  providence  of  God,  with  which  no  consistent 
and  intelligent  christian  should  be  chargeable.  The 
truth  is,  that  all  great  events  are  made  up  of  smaller  ones 
combined  together.  That  purpose  of  God  which  ren- 
ders certain  the  occurrence  of  a  great  event,  renders 
equally  certain,  in  their  own  time  and  order,  the  occur- 
rence  of  ail  those  smaller  events,  of  which  the  great  one 
is  made  up.  The  ocean  is  made  up  of  single  drops;  the 
earth  is  composed  of  small  atoms.     Without  drops,  ther?- 


Letters  on  the  Divine  Purpose,  47 

could  be  no  ocean;  without  atoms,  no  earth.  To  9up» 
pose  that  God  determined  to  create  the  earth,  without 
determining^  to  create  the  atoms  of  which  it  is  composed, 
is  not  more  inconsistent  with  truth,  or  more  unworthy  the 
wisdom  and  character  of  God,  than  to  suppose  that  he  de- 
termined the  occurrence  of  a  great  event,  without  in- 
cluding; in  his  determination,  all  the  subordinate  events 
even  down  to  the  minutest  circumstance,  on  which  the 
great  one  depends.  The  conquest  of  Babylon  was  a 
great  event.  This  was  gained  by  an  army  composed  of 
individuals,  whose  concurrent  and  united  exertions  re- 
suited  in  this  conquest.  Without  a  certain  degree  of  mus- 
cular strength  and  military  skill,  these  exertions  could 
not  have  been  made.  Without  regular  and  suitable 
nourishment,  this  strength  could  not  be  secured;  without 
previous  training,  this  skill  could  not  be  acquired.  Had 
this  training,  and  this  nourishment  not  been  received, 
this  strength  and  this  skill  would  not  have  been  possess- 
ed; of  course;  these  exertions  could  not  have  been  made; 
without  these,  the  victory  could  not  have  been  gained; 
and  thus  the  divine  prediction  would  have  failed;  the 
word  of  the  Lord  would  have  returned  to  him  void. 

The  man  who  makes  a  promise  to  his  neighbor,  with- 
out having  in  view  the  probable  means  of  fulfilling  it,  is 
chargeable  with  imprudence,  dishonesty,  or  wickedness, 
perhaps  altogether.  If  your  neighbor,  laboring  under 
pecuniary  embarrassments,  should  apply  to  you  for  the 
loan  of  a  particular  sum  which  would  relieve  him,  and 
promise  to  repay  it  at  the  end  of  twelve  months,  you 
would  no  doubt  wish  to  be  informed  of  the  means  that 
would  secure  a  Compliance  with  his  promise.  If  he  could 
satisfy  you  on  this  point,  you  would  consider  this  promise 
reasonable,  and  grant  him  relief.  But  if  he  failed  in 
giving  this  satisfaction;  if  he  possessed  no  probable  means 
of  complying  with  his  promise;  you  would  not  only  refuse 
to  trust  him,  but  would  consider  him  a  dishonest  man, 
who  intended  to  deceive  you.  Let  us  beware,  then,  of 
ascribing  to  God  our  Maker,  a  procedure  vvhich  would  dis- 
jrace  a  human  being,  even  in  the  view  of  such  sinful 
creatures  as  we  are.  Let  God  be  true,  though  every 
man  should  be  a  liar.  When  he  promises  the  occurrence 
of  any  event,  or  state  of  things,  it  is  with  an  immutable 
intention  of  accomplishing  that  promise.     The  means  of 


48  Letters  on  the  Divine  Purpose. 

this  accomplishment  are  as  distinct!}'  in  his  view,  and  a-? 
much  the  objects  of  his  care,  and  the  subjects  of  his  con- 
trol, as  the  event  itself  Suppose  him  to  leave  these  out 
of  view,  or  to  possess  no  power  to  secure  their  existence, 
and  you  suppose  him  to  resemble  a  weak  and  imprudent 
man.  '  ^ 

Long  before  the  event  occurred,  the  prophets  declared 
the  intention  of  God,  that  Babylon  should  be  taken.      This 
intention,  as  we  hare  seen,  existed  in  the  divine  mind 
from  all  eternity.     But  unless  Babylon  exists,  it  cannot 
be  taken.     This  intention,  therefore,  rendered  unaltera- 
bly certain,  before  the  foundation  of  the  world,  the  exist- 
ence of  Babylon.     When  the  earth  received  its  form,  the 
site  of  this  city  was  marked  out  on  its  surface.     This 
spot  destined  to  be  the  theatre  of  such  memorable  events, 
may,  through  successive  ages,  be  covered  by  the  trees  of 
the  forest,  may  be  the  resort  of  the  wild  beasts,  be  un- 
trodden by  the  foot  of  man;  but  at  the  appointed  hour, 
the  forest  shall  disappear,  the  wild  beasts  shall  seek  ano- 
ther resqrt,  the  architect  shall  stretch  his  line,  and  exe- 
cute his  plans — here  the  ivalls  shall  run,  here  the  temple 
and  the  palace   shall  stand,  and  Babylon  shall  rear  hex- 
head  to  the   skies.     When,  or  by  whom  this  city  was 
founded,  is  uncertain.     "Some  say  it  was    founded  by 
Semiramis,  and  according    to  others   by  Belus,  who  is 
thought,  by  many,  to  be  the  same  with  Nimrod;  but  who- 
ever was  the  founder,  it    was,  in  process  of  time  much 
improved;  and  Nebuchadnezzar,  in  particular,  repaired, 
enlarged,  and  beautified  it  to  such  a  degree,  that  he  maybe 
said  to  have  built  it  according  to  his  own  vainglorious  boast; 
Is  not  this  great  Babylon,  which  I  have  built  for  the  house  of 
Ihekingdom^  by  the  might  of  my  power,  and  for  the  honor  of 
7ny  majesty?'""^     Babylon  is  not  only  to  exist;  but  to  exist 
in  a  style  of  splendor  that  would  verify  the  descriptive 
language  of  scripture  respecting  it.     It  is  there  repre- 
sented   as — great   Babylon — the  golden  city — the  lady  of 
kingdoms — abundant  in  treasures — the  praise  of  the  whole 
earth.     Profane  historians  inform  us  that  such  was  the 
extent,  the  strength,  the  wealth  and  splendor  of  Babylon, 
as  to  answer  these  prophetic  descriptions:  it  was,  for  ages, 
considered  one  of  the  wonders  of  the  world.     Now,  un- 
less Babylon  exists,  it  cannot  be  taken;  unless  it  is  built, 

Baniel  iv,  30. 


Letters  on  the  Divine  Purpose.  49 

it  cannot  exist;  it  was  not  built  by  miracle,  but  by  buman 
agents,  by  men;  lliese  men  were  rational,  were  free 
agents  like  ourselves.  Thoy  would  not  have  acted  their 
reijpective  parts  without  motives,  leadin;;;  them  to  act; 
these  motives  must  have  been  derived  frotn  their  own  dis- 
positions, and  the  circumstances  in  which  they  were  plac- 
ed. Had  these  dispositions  and  these  circumstances  been 
different,  these  raotive^  would  not  have  existed;  without 
them,  these  men  would  not  have  acted;  without  their  agen- 
cy the  city  could  not  have  been  built;  of  course,  could  not 
have  been  taken;  by  consequence  the  prophets,  who  fore- 
told this  event,  would  have  been  found  false  prophets.  But 
they  were  not  false,  but  true  prophets.  The  divine  pur- 
pose which  they  were  commissioned  to  reveal,  secured  the 
existence  of  the  city;  of  course,  rendered  certain  the  ex- 
istence of  every  agent,  circumstance  and  motive,  in  their 
proper  time  and  degree,  necessary  to  complete  his  de- 
signs. These  men,  marked  out  by  divine  wisdom,  for 
these  purposes,  knew  not  the  Lord  nor  his  intentions. 
Nebuchadnezzar  knew  not  that  the  Most  High  ruled  ia 
the  kingdom  of  men.  He  tells  us  what  was  his  object, 
in  all  that  he  did:  "is  not  this  great  Babylon  which  I  have 
built — for  the  honor  of  my  majesty?"  He  laid  his  own 
plans,  proposed  his  own  ends;  yet  over  these  plans,  and 
these  ends,  the  high  purposes  of  Jehovah  reigned  with 
perfect  ease  and  certainty,  rendering  them  subservient  to 
the  existence  and  unparalleled  magnificence  of  this  re- 
nowned city,  as  it  was  found  and  conquered  by  Cyrus- 


LETTER  IX. 

Events,  similar  to  those  contained  in  the  prophecies  and 
promises  of  God,  are  all  included  in  his  purpose. 

Is  your  patience  so  far  exhausted,  or  is  your  mind  ae 
well  satisfied,  that  you  wish  for  nothmg  more  on  this 
subject?  I  wish  to  offer  a  few  additional  remarks;  yovL 
can  read  or  omit  them,  as  you  think  proper. 

It  was  the  intention  of  God  that  Babylon  should,  exist, 
and  that  it  should  be  captured  by  Cyrus.  For  purposes 
♦f  his  own  glory,  he  was  pleased  to  make  known  this  in- 
tention to  the  world,  long  before  the  events  occurred. — 
These  events  did  not  occur  because  this  revelation  was 
made,  though  in  perfect  accordance  with  it.     The  design 


50  Letters  on  the  Divive  Purpose,  » 

existed  before  the  revelation  was  made.  The  occurrence 
of  these  events  wa?  not  in  the  lf»ast  degree,  more  cer- 
tain, after  this  revelation  than  they  were  before.  It  was 
the  intention  of  God,  and  not  the  communication  of  that 
intention  to  man  which  rendert^d  certain  this  great  series 
of  events.  If  it  had  been  acrordinn  to  the  counsels  of  his 
wisdom,  to  have  withheld  from  man,  all  knowledge  of  this 
intention,  these  events  would  have  taken  place,  precise- 
ly at  the  time,  and  in  the  same  order,  in  which  they  did. 
Our  ignorance  of  the  divine  purpose  can  neither  alter 
the  nature,  nor  hasten  or  retard  the  accomplishment  of 
that  purpose.  After  the  events  had  taken  place,  we 
might  then  have  been  as  certain  that  they  were  embraced 
in  the  divine  plan,  as  if  they  had  been  predicted  by  the 
prophets.  Hence,  according  to  my  view,  we  are  au- 
thorized to  infer,  that  all  events,  similar  to  those  which 
have  been  foretold,  and  similar  to  those  which  God  has 
promised  to  accomplish,  are  equally  embraced  in  the  di- 
vine purpose,  with  tho";e  vvhich  he  has  revealed  to  man. 
We  infer  this,  not  from  {)rophecies,  or  promises,  but  frona 
the  occurrence  of  the  events  themselves.  Whatever  is 
accomplished  by  the  agen<y  of  God,  is  accomplished  ac- 
cording to  an  intention,  previously  existing  in  his  mind- 
our  knowledge,  or  our  ignorance  of  this  intention,  can 
liave  no  influence  on  its  execution.  The  Jews,  at  least 
the  prophets,  knew  thaj  Babylon  was  to  be  taken  ;  yet 
we  do  not  find  that  they  had  any  agency  in  bringing  the 
event  to  pass:  Cyrus  was  ignorant  of  the  divine  intention, 
and  yet  accomplir^hed  the  will  of  God.  Suppose  there 
had  lived  a  pious  Jew,  who  had  never  seen  the  pre- 
fllictions  respecting  the  capture  of  B.ibylon,  but  who  had 
witnessed  the  occurrence  of  the  event,  might  he  not,  with 
the  greatest  certainty,  from  his  knowledge  of  the  divine 
character  and  government,  have  inferred,  tlftit  such  had 
been  the  intention  of  God,  from  all  eternity?  If  these 
very  prophecies  had  been  afterwards  submitted  to  his  in- 
spection, it  could  not  have  increased  the  certainty  of  his 
conclusion.  With  equal  certainty  we  may  infer  that  all 
similar  events,  accomplished  in  the  providence  of  God, 
were  fixed  before  the  foundation  of  the  world,  in  his  wise 
and  holy  purpose. 

The  existence,  the  magnificence  and  downfal  of  Baby- 
lon were  predicted;  this  prediction  was  the  divine  inten- 
tion made  known  to  man.     In  the  book  of  God,  no  pre- 


Letters  on  the  Divine  Purpose.  51 

(iiction  is  found  respecting  London,  Paris,  New  York,  or 
Philadelphia.  We  know  however  that  these  cities  do 
exist.  Their  rise,  progretss  and  present  state,  were  all 
determined  in  the  «hvini'  piirpo-;e;  lor  similir  circum- 
stances were  thus  determitied  re8|)ertn)jj;  B.ili^lon.  From 
all  eternity,  it  was  as  certuo  th-il  these  rnodern  cities 
should  exist  in  their  prtsent  >tate,  as  that  the  farnnd  me- 
tropolis of  the  e  I't  should  exi-t  in  the  state  in  which  Cy- 
rus found  it.  What  the  future  dr'stiny  of  these  rlties  is 
to  he,  we  cannot  tell;  the  purpose  of  God  respecting 
thetn  is  not  made  known  lo  us.  Oui  iiinor;(nre.  how- 
ever, cannot  alter  it,  in  the  leii-t.  'i'h.it  purpose  as  cer- 
taiidj  exists,  and  will  as  cert  uidy  take  etiVct,  as  if  we 
knew  it  in  all  its  details.  Whether  the^  shall  remain  to 
feed  the  flames  of  tlie  general  conflri<i;ration,  or  be  demol- 
ished by  an  earthquake,  or  moulder  under  the  ravages 
of  time,  or  be  razed  fiom  their  foundations  by  some  vic- 
torious enemv,  we  cannot  tell;  it  is  knoun,  however,  to 
Gorl  as  distinctly  as  it  vvill  be  at  the  last  uiotnent  ot  time; 
and  the  progress  of  divine  providence  will  disclose,  it  to 
the  world.  The  same  remaks  may  be  made,  with  equal 
truth,  respecting  every  city,  town  or  village,  which  ever 
has  existed,  which  does  now,  or  ever  shall  exist  on  this 
earth.  Their  beginning,  their  proiiiess  and  their  end, 
were  all  fix^d  in  the  counsels  of  Him  vvho  views,  with 
one  intuitive  glance,  the  past,  the  present,  and  what  is  t© 
come. 

Ir  is  but  a  fevv  years  ago  when  Moscow,  one  of  the  an- 
cient cities  of  Russia,  became  the  tlieatre  of  events  which 
tilled  the  civilized  world  with  astonishment.  A  mighty 
chief,  the  late  Emperor  of  France,  with  his  victorious 
army,  approached  its  walls  The  Governor  formed  and 
executed  the  desperate  resolution  ol'  liyins:  the  city  in 
ashes,  and  thus  leavinu;  the  enemy  nothing  hut  a  mass  of 
smouldering  ruins  to  shelter  him  from  the  inclemencies 
of  winter.  The  flight  of  that  chief.  ,ind  the  almost  unpar- 
allelled  sufferings  and  carnage  of  his  army,  soon  followed 
as  the  result  of  that  daring  measure  of  defence.  Now, 
in  my  opinion,  there  are  i^ifficient  reasons  to  believe  that 
this  whole  series  of  events  was  predetermined,  from  the 
beginning  of  the  world,  in  the  divine  plan;  and  that  this 
plan  embraced  all  the  agents,  and  causes,  and  even  the 
minutest  circumstances  which  in  any  manner,  or  degree, 
contributed  to  the  grand  result. 


52  Letters  an  the  Divine  Purpose* 

Still  more  recently,  a  series  of  events  occurred,  more 
deeply  interesting  to  our  feelings  than  even  the  flames  of 
Moscow.      During  the  h.te  war,  the  enemy  invaded  the 
metropolis  of  our  beloved  country,  and  laid  our  Capitol, 
and  other   public  buddings  in  .ishes.     Shall  we  suppose 
that   these   events  were  not  embraced  in  the  purpose  of 
Him  who  ruleth  among  the  nations?     Or  did  thev  happen 
unexpectedly   to  Hiui?     Was  it  not  the   hand  of  Provi- 
dence that  guided  the  march  of  General  Roj^s,  as  well  as 
the  march  c^f  Cyrus?     It  will,  perhaps,  be  replied  that  he 
was  prompted  by  his  own  ambiiion  and  petty  thirst  for 
revenge.     This  is  readily  admitted;   and  yet  the  admis- 
sion does  not  in  the  least  aifp<  t  the  conclusion,  that  this 
whole  transaction   with  all  its  details,   was  embraced  in 
the    divme    determination.       Cyrus,    in    his    operations 
against  B.ibylon,  was  prompted  by  his  own  motives;  and 
yet  his  motives,  with  the  conduct  to  which  they  led,  were 
the  very  means  of  accomplishing  the  purposes  of  God. 
General  Ross  could  not  have  been  influenced  by  his  own 
intentions,  nor  have  acted  as  a  free  agent  more  than  Cy- 
rus did;  and  yet  Cyrus  executed  the  counsel^  and  performed 
all  the  pleasure  of  the  Lord.     For  this  purpose  the  Lord 
girded  him,   went  before   him,   directed  all  his  ways,  and 
held  his  right  hand.     To  my  mind  there  can  be  no  rea- 
sons for  supposing  that  General  Ross,  with  his  limited 
and  momentary   victory,   was  not  as  certainly  and  as  dis- 
tinctly embraced  in  the  divine  purpose,  as  Cyrus  and  his 
victory    were'.     The  only  diiference  is  this:   the  name, 
character  and  conquest  of  Cyrus  had  been  predicted;   no 
prophet  had  given  similar  information  r-  specting  General 
Ross,   and   his   operations.      And  yet  had  this  been  the 
fact;   had  it  pleased  God,  two  hundred  }ears  ago,  to  make 
known  that  a  man  by  the  name  of  Ross,  at  the  head  of  an 
army,  should  come  from  the  kingdom  of  Great   Britain, 
and  in  the  year  1814,  in  the  month  of  August,  enter  the 
city  of  Washington  in  triumph,  burn  the  '^'apitol  and  other 
public  buildings,   and  then  hastily   retire;  this  revelation 
VTould  not  have  rendered  the  events,  in  the  least,  more 
certain  than  they  were.     Fronfj  the  time  of  such  revela- 
tion,  down  to  the  hour  when  t.ie  smoke  of  the  buihiings 
ascended,  those  ivho  had  access  to  that  revelation,  might 
have  known  that  such  an  event   would   certainly  take 
place.     Had  we  known  that  this  occurrence  was  fixed  m 


Letters  on  the  Divine  Purpost,  5S 

the  purpose  of  the  Almighty,  our  exertions  coulfl  not  have 
prevented  it.  The  prophecies  of  God  have  often  been 
accp.iiplished  by  those  who  knew  nothing  of  them;  and 
generally  I  beheve,  by  those  who,  whether  they  knew 
them  or  not,  had  no  such  intention  at  the  time.  No  ef- 
forts made  with  a  desi2;n  to  frustrate  them  can  ever  be 
successful.  The  mighty  hand  that  rolls  along  the  dispensa- 
tions of  Providence  will  crush  the  impious  wretch  who 
dares  to  make  Opposition.  My  word  shall  not  return  to 
me  void;   I  will  do  all  my  pleasure,  saith  the  Lord. 

If  it  was  certain  from  the  beginning,  that  Aloscow  should 
become  a  heap  of  ruins,  then  it  was  equally  certain  that 
Moscow  should  be  built,  and  remain  till  tlie  very  hour 
when  the  torch  was  applied  to  it.  This  secured  the  ex- 
istence and  exertions  of  those  who  built  and  preserved 
it.  The  city  of  Washington  vvas  to  be  invaded,  and  must 
therefore  exist.  But  its  existence  was  impossible  with- 
out the  agency  of  men,  under  the  intluence  of  such  mo- 
tives as  led  to  this  result.  These  auents,  and  their  mo- 
iives,  together  with  the  circumstances  from  which  they 
were  derived,  were  ail  guided  and  limited  in  their  opera- 
lions  by  the  divme  purpose.  But  why  was  Moscow  laid 
ui  ashes?  Nothing  but  the  most  urgent  necessity  could 
have  dictated  s»jch  a  measure.  A  powerful  enemy  ap- 
proached; the  flames  were  to  i^natch  the  city  from  his 
grasp,  and  deprive  him  of  the  comfort  which  its  provi- 
sions and  its  palaces  might  afford.  Without  this  necessi- 
ty, this  tire  would  nvot  have  been  kindled  ;  vvitho^t  the 
approach  of  such  an  enemy,  this  necessity  would  not  have 
existed;  the  counsels  of  infinite  wisdom,  therefore,  whicU 
determined  that  i\Ioscovv  should  be  burnt,  deterhiined  all 
the  circumstances  also  which  led  to  this  catastrophe — 
that  a  man,  impelled  by  boundless  ambition,  (roramanding 
a  numerous  and  vi(  torious  army,  should  i/pproach  the 
eity ;  also,  as  the  result  has  proved,  that  there  ruins  should 
be  the  barrier  of  his  success,  should,  like  the  shores  of 
the  ocean,  beat  back  the  tide  of  his  an^oitious  projects, 
and  occasion  the  ebbing  of  his  glory  0  commence.  In 
like  manner,  the  Capitol  of  our  coiv*try  W4S  not  con- 
sumed by  a  friend;  the  hand  of  an  enemy  alone  could 
perform  a  de*^d  lik*^  this.  The  same  unalterable  coun- 
sel which  determined  the  conflagration  of  that  distin- 
guished building,  determined  to  provide  a  hand  prepared 

5*. 


j4  Letfers  on  the  Divine  Purpose, 

for  the  task.  From  the  moment  of  his  hirth,  from  the 
foundation  of  the  world,  this  was  to  be  the  work  oi 
General  Ross;  none  could  deprive  him  of  the  distinctioD 
which  he  giiined  by  its  performance. 

Mifjht  it  not  be  a  pleasing  and  edifying  employment  of 
your  leisure  hours  to  meditate  on  the  designs  of  Jehovah 
respecting  the  American  continent,  and  especially  res* 
pecting  these  United  States?  designs  which  are  eternal  as 
the  mind  in  which  they  exist.  The  knowledge  of  them 
is  not  obtained  from  prophetic  records,  but  from  the  page 
of  history,  and  from  observation;  not  from  inspirati()n, 
but  from  the  occurrence  of  those  events,  embraced  in 
these  designs.  Passing  over  those  successive  centuries, 
during  which  the  very  existence  of  this  country  was  un>- 
known  \o  Europe,  begin  with  Columbus,  in  the  delibera- 
tions and  conclusions  of  whose  masterly  genius,  and  m 
the  execution  of  whose  plans,  the  divine  purpose  began 
to  develop  itself  The  steps  taken  in  consequence  of 
his  important  .discoveries,, furnish  a  still  further  develop- 
ment of  that  purpose.  Come  down  to  the  period  when 
the  tirst  permanent  settlements,  were  made  on  these 
shores.  Think  of  all  the  causes  which  induced  the  first 
emigrants  to  leave  their  native  country,  and  plant  them- 
selves in  the  new  world.  When  this  handful  of  men  tirst 
set  foot  on  the  banks  of  the  James  River,  what  man,  or 
angel,  without  the  inspiration  of  God,  would  have  pre- 
dicted that  this  ivas  the  beginning  of  a  mighty  empire? 
Trace  them  through  all  their  hardships  and  their  perils; 
consider  the  annual  accessions  which  they  received  from 
the  mother  country,  till  you  come  to  the  causes  of  the 
revolution.  This  is  an  epoch  requiring  a  more  than 
usual  pause.  What  an  enlargement  has  your  views  of  the 
divine  purpose  now  acquired?  Over  what  a  varied  and 
interesting  chain  of  events  have  you  now  passed?  giving 
birth  to  a  new  series,  not  less  varied,  and  if  possible, 
still  more  important.  If,  just  now,  you  contemplated 
this  empire  in  it?  small  beginning,  in  the  wilds  of  Vir- 
ginia; now  you  must  search  for  the  liberty  and  indepen- 
deice  of  the*e  Umted  States  in  the  bosom  of  a  few  indi- 
vid'ials.  Perhaps  ia  the  mind  of  some  one  individual  the 
thought  first  occurred,  which,  under  the  fostering  care  of 
t?rovidence,  has  matured  into  that  noble  tree,  under  the 
•m^Q  spread  branches  of  which,  this  empire  now  repose??. 


Letters  on  the  Divine  Purpose,  55 

Enter  the  legislative  hall,  and  listen  to  the  grave  and  an- 
imated debates  of  our  Fathers,  involving  liberty  or  death- 
hover  over  the  field  of  battle,  and  with  the  sympathies 
•fa  brother,  listen  to  the  groans  of  the  wounded  and  the 
dying;  station  yourself  on  the  plains  of  Little  York,  and 
witness,  with  exultation,  the  last  scene  of  this  bloody  and 
protracted  drama;  with  thankfulness  to  the  Lord  of  hosts^ 
hear  the  proclamation  of  peace  and  independence,  see 
this  land  of  freedom  assuming  a  dignified  rank  among  the 
nations  of  this  earth.  From  that  memorable  era  dovvo 
to  the  present  day,  you  descend  and  dwell  with  grateful 
delight  on  the  varied  and  multiplied  blessings  now  en- 
joyed by  these  United  States.  These  blessings  you  can 
easily  trace  back  to  the  conclusions  and  discoveries  of 
Columbus,  through  a  chain  of  events  which  we  must  con- 
template in  detached  parts,  a  link  at  a  time,  but  which^ 
as  it  is  viewed,  and  as  it  exists  in  the  divine  mind,  is  on© 
Unbroken  whole.  Little  did  Columbus  know  the  conse- 
4|uences  which  were  to  flow  fronj  the  first  faint  and  ob- 
scure conceptions  of  his  mind.  In  the  purpose  of  God^ 
however,  they  were  then  as  certain  as  they  are  now.  la 
the  counsels  of  his  eternal  vvisdom,  neither  more  nor  less 
was  intended,  than  has  been  accomplished  in  his  provi- 
dence. 


LETIEK  X. 
The  purposes  of  God  not  irictinsistent  with  the  moral     j 
agency  of  man. 

I  trust  it  has  been  made  to  appear  that  men  who  were 
employed  in  accomplishing  the  purposes  of  God,  were 
free  agents;  and  that  therefore  there  is  no  inconsistency 
between  them:  the  divine  decree  neither  de-^troys  nor 
suspends  the  free  agency  of  man.  Against  this  doctrine, 
however,  what  is  considered  a  more  serious  objection,  is 
sometimes  urged;  that  it  is  inconsistent  with  the  moral 
agency  of  man.  If,  according  to  the  purpose  of  God,  a 
man  is  to  act  a  particular  part,  purstie  a  certain  course 
•f  conduct,  is  he,  or  can  be  be  accountable  for  his  con- 
duct: can  he  be  criminal  in  acting  this  part?  This  ob- 
jection merits  and  shall  receive  consideration. 

In  my  own  view,  the  free  agency,  and  the  moral  j^gen- 
ty  of  man,  are  snbstantially  the  same,  and  may  be  use;jj 


56  Letters  on  the  Divine  Purpose, 

as  synonymous  terms:  what  is  generally  called  reason  is 
the  basis  of  both.  When  reason  is  wanting;,  neither  free 
agency,  nos  moral  agency  can  be  predicated  of  any  crea- 
ture. According  to  the  general  o|)inion,  brutes  do  not 
possess  the  facult}/  of  reason;  what  they  do  is  the  result 
of  instinct,  not  of  free  agency;  of  course  they  are  not 
supposed  to  be  moral  agents,  or  to  be  accountable  for 
their  conduct.  When  it  pleases  God  to  deprive  a  maa 
of  his  reation — a  case  which  often  occurs — we  no  longer 
consider  him  a  moral  agent.  If  he  should  even  take  the 
life  of  a  fellow  creature,  the  laws  of  our  country  do  not 
t^onsider  hirn  worthy  of  putushment.  His  conclusions 
and  his  conduct  are  the  result  of  necessity;  that  is,  of 
morbid  impressions,  made,  as  »s  gener.illy  believed,  on 
hjs  animal  system.  These  conclusions,  sometmies  so 
disastrous  in  their  consequences,  govern  his  conduct;  the 
shattered  remains  of  reason  bemg  too  feeble  to  correct  or 
counteract  them.  If  then  the  free  agency  and  the  moral 
agency  of  man  are  substantially  ihc  same,  every  argument 
which  proves  the  cons'stenry  of  tlie  dsvine  purposes  with 
the  free  agency,  proves,  with  equal  force  and  clearness,- 
fheir  consistency  with  the  ujoral  agency  of  man.  For 
the  purpose  of  proving  and  illustrating  this  consistency^ 
(he  case  of  Cyrus,  out  of  many  others,  equally  pertinent, 
contained  in  the  Bible,  has  been  adduced.  Profane  his- 
torians inform  us  that  in  all  his  operations,  he  was  influ- 
enced by  his  own  motives,  formed  his  plans,  provided  his 
means,  pursued  his  ends,  and  in  all  respects,  manifested 
a  (ree  agency  as  perfect  as  can  be  possessed  or  exercised 
by  man.  The  Bible  declares  that  he  executed  the  coun- 
sel, and  performed  all  the  pleasure  of  God.  The  man, 
therefore,  who  can  deny,  or  evf-n  doubt,  this  consistency, 
can  deny  and  doubt  declarations  of  the  Bible,  as  ex- 
plicit, and  as  unequivocal  as  it  is  possil)le  for  words  to 
be.  With  such  a  man,  it  is  vain  to  think  of  reasoning. 
Tf,  while  Cyrus  was  executing  the  counsel,  and  perform-" 
ing  the  pleasure  of  tiie  Almighty,  he  remained  a  free 
agent,  he  was  also  a  moral  agent;  for  they  are  substan- 
tially the  same.  That  which  may,  according  to  the 
scripture,  be  affirmed  of  Cyrus,  may,  with  equal  truth, 
be  affirmed  of  every  other  man  whose  agency  has,  or 
ever  shall  be  employed  m  fulfillmg  the  prophecies,  or 
accomplishing  the  purposes  of  God.     If  the  objectioa 


Letters  on  the  Divine  Purpose,  57 

now  under  consideration,  is  removed;  if  it  can  be  proved 
to  huve  no  vveifi;hl  in  the  ciise  of  one  man,  it  is  remove.d, 
and  proved  to  have  no  weit;ht  in  the  rasf»  of  every  other 
man.  If  one  has  accomplishfd  the  designs  of  Jehovah 
and  yet  retained  his  moral  -tuenry,  so  nfiay,  and  so  does 
every  son  and  danjjhter  of  Adan>.  God  is  no  respecter 
of  persons;  as  it  regards  theii  moral  agency,  they  are  all 
alike. 

Cyrus  was  two  whole  years  hefore  the  walls  of  Baby- 
lon before  his  efforts  were  crowned  with  success.  Du- 
ring this  time  the  prophecies  and  purposes  of  God  were 
accomplished  through  his  aijency.  When  he  stands  be- 
fore the  judgn^ent  seat  of  Christ,  will  this  period  be  omit- 
ted? will  the  thoughts,  intentions  and  conduct  of  these 
two  years  be  left  out  of  the  account,  and  not  appear  in 
the  books,  then  to  be  opened?  I  think  the  most  deter- 
mined opponent  of  the  doctrine  which  I  defend,  would 
not  hazard  an  assertion  to  this  effect.  If,  then,  these 
years  will  not  be  omitted;  if  his  thoughts,  intentions  and 
conduct  will  appear,  it  unavoidably  follows  that,  during 
this  period,  he  was  a  moral  agent;  that  he  was  accounta- 
ble for  those  thoughts,  and  that  conduct  which,  with  per- 
fect accuracy,  accomplished  the  divine  purpose.  If  we 
have  the  highest  authority  for  believing  this  respecting 
Cyrus,  we  have  the  same  authority  for  believing  it  res- 
pecting every  other  human  being. 

Those  who  advance  the  objection  above  stated,  con- 
ceive it  ditficult,  and  even  impossible  to  believe  that  God 
should  determine  to  employ  the  rtgt  ncy  of  wicked  men  in 
fulfilling  his  designs.  They  seem  to  suppose  this  imphes 
his  approbation  of  that  conduct,  or  at  least  furnishes  some 
excuse  for  their  >vickedne-is.  While  I  feel  the  most  af- 
fectionate conceiri  (<r  piods  christians,  perplexed  with 
scruples  and  diffii  Um^s,  I  cannot  but  suppose  they  have 
passed  over  many  .;•  issages  of  the  Rihle  without  due  con- 
sideration. Whenever  is  contained  in  the  records  of 
truth,  we  are  bo\iud  to  believe,  whether  vve  can  compre- 
hend its  consistency  and  connexion  ivith  other  parts  or 
not.  If  I  mi-'take  not,  there  are  many  passages  which 
shew  most  <  If^arly  that  such  is  the  fact;  that  the  wicked 
act  ons  of  man  have  fulfilled  the  purpose  of  divine  provi- 
dence. 


38  Leffers  on  the  Divine  Pwpose, 

The  conrhict  of  Jospph's  brethren  towards  him  was  un- 
questionably cruel  and  very  vvi<"ked;  snrh  they  them- 
selvetJ  acknowledjjed  it  to  be.  when  the  hand  of  adversity 
was  pressing;  upon  them.  When  cast  into  prison  they 
say;  we  are  verily  gvilty  concerning  our  brother;  behold^ 
said  Reuben,  his  blood  is  required.  Hear  the  languajje  of 
Joseph,  when  ho  (iiscox  <^re<i  lumself  to  them,  respecting 
this  condurt:  JVow  therefore  be  not  grieved,  nor  angry 
'with  yourselves  that  ye  sold  me  hither;  fbr  God  did  send 
me  before  you  to  preserve  life.  God  sent  me  before  you  to 
preserve  you  a  posterity  in  the  earth,  anil  to  save  your  lives 
by  a  great  delir>ernnce.  So  now  it  znas  not  you  sent  me  hi- 
ther, but  God  *  Hire  Jo<^»ph  asrribt^s  his  being  brought 
to  Egypt,  in  the  most  expbnt  languatce,  to  God.  If  his 
brethren  had  done  noihitig  in  this  bu>iness.  if  he  had  been 
caught  up  and  conveyed,  by  mirarulous  power,  through 
the  air,  his  language  couhl  not  be  niore  plain  and  forci- 
ble. We  cannot  avoid  the  conclusion,  that  he  was  sent 
into  Egypt  according  to  the  purpose  of  God;  and  yet  his 
brethren  were  the  agents  in  sending  him  there.  That  they 
were  riot  highly  criminal  in  Homg  so,  no  man  will  pretend  to 
affirm.  Here,  then,  is  a  plain  instance  in  which  the  de- 
signs of  providence  were  arromplisheri  by  the  wicked  ac- 
tions of  men,  without  the  sligl'test  approbation  of  God  to 
their  conduct,  or  any  exruse  for  their  criminality. 

The  cursing  of  Shiinei  against  David  was  no  doubt  sin- 
ful; yet  David  will  not  permit  his  friends  to  revenge  the 
insult.  Let  him  curse,  said  the  kint:.  because  the  Lord  hath 
said  unto  him,  curse  David;  let  him  alone,  and  let  him  curse: 
for  the  Lord  hath  bidden  him.]  Diivid  does  not  ttiean  that 
the  Lord  approved  of  this  cursing;  but  that  it  was  a  part 
©f  the  aflQirtion,  appointed  fbr  him,  during  this  hour  of 
banishment  and  sorrow. 

The  death  of  Jesus  Christ  is  a  remarkable  instance  of 
{his  kind.  None  wdl  deny  that  this  rvent  was  tixed,  was 
absolutely  certain,  in  the  counsels  of  infinite  uisdom  from 
all  eternity.  If  ever  the  wisdom  of  Deity  propos.ed  an 
end  worthy  of  a  high  and  holy  decree,  it  was  this;  that 
a  Saviour  should  die.  The  first  penitent  sinner  was  par- 
doned and  accepted  of  God,  on  t  e  grt)und  of  this  cer- 
tainty. ''J'housands  and  tens  of  thousands  were  accepted 
on  the  same  ground.  The  atonement,  except  in  the  di- 
*Gen.  xiv.  5  and  7.  fS  Sam.  xvi.  10,  11» 


Letters  on  the  Divine  Purpose,  59 

vine  purpose,  was  not  yet  maiie;  but  sinners  are  f  »r2;iveD» 
which  they  could  not  have  beon  without  an  absolute  cer- 
tainty that  the  great  sacrifice  for  siu,  wotild,  at  the  ap- 
pointed tirae,  be  offered  up.  They  could  not  have  been 
forgiven  on  uncertaiiity.  The  slightest  uncertainty  at- 
taching to  this  subject  would  have  shaken,  would  have 
blasted  forever  ttieir  hopes  of  acceptance,  and  have 
thrown  them  back  to  the  gulph  of  despair.  Every  sin 
that  was  pardoned,  necessarily  implied  the  certainty  of 
this  event.  The  pardon  of  sinners,  previous  to  the  death 
•f  Christ,  furnishes  a  view  of  this  certainty  perhaps  bet- 
ter adapted  than  the  divine  decree  to  our  comprehension. 
The  Jewish  sacritices  proclaimed  the  same  truth.  Every 
Tictim  that  bled  at  the  altar  pointed  forward  to  the  great 
antitype,  one  day  to  bleed  for  sin.  i'he  prophets  an- 
nounced to  the  world  this  merciful  purpose  of  God. — 
They  dwell  on  the  subject,  in  a  variety  of  details  which 
bave  more  the  appearance  of  nistory  than  of  prophecy. 
They  not  only  predict  the  death  of  the  Saviour,  but 
also  the  manner  of  that  death.  He  was  to  die  a  vio- 
lent death,  under  an  unjust  sentence,  amidst  the  re- 
proaches, calumnies  and  derisions  of  men.  That  his 
blood  should  be  shed  wws  just  as  certain  as  tiidt  he 
should  die.  This  death  was  therefore  certain  in  the 
olivine  purpose;  this  certainty  was  made  known  to  the 
world,  through  the  p,ir'ton  of  sinners,  the  Jewish  sacrifi- 
ces, and  the  predictions  of  the  prophets.  The  New  Tes- 
tament contains  the  narrative  of  all  these  evenis;  of  all 
that  was  foretold  l)y  the  prophets,  prefigured  by  the  Jew- 
ish types,  implied  in  the  pardon  of  sinners,  and  deter- 
mined in  the  counsels  of  heaven.  This  purpose  was  ex- 
ecuted by  men,  by  his  own  countrymen,  by  the  Jews, 
who  annually  witnessed  the  sacrifices  bleeding  at  their 
altar,  who  had  in  their  possessom  the  prophecies  and 
heard  them  read  every  Sabbath-day.  These  were  the 
men  who,  with  malicious  eyes,  watched  the  conduct  of 
the  Saviour,  who  denied  and  rejected  him;"  who  extorted 
from  Pilate,  the  sentence  of  his  death;  who  purchased 
his  blood;  who  apprehended,  and  bound  him;  who  nailed  . 
him  to  the  cross,  accompanying  the  whole  with  the  most 
cruel  abuse,  insults  and  mockeries.  That  in  all  this  they 
accomplished  the  divine  purpose,  is,  in  my  view,  unde- 
niable; that  in  all  this  they  manifested  a  degree  of  wick- 


60  Letters  on  the  Divine  Purpose, 

edness,   literally   without  a  parallel,  even  in  this  guilty 
world,  is  also  undeniable. 

That  they  fultilled  the  divine  purpose  is,  if  I  mistake 
not,  affirmed  in  explicit  terms  in  scriptute — Him  being  de- 
livered by  the  determmaie  counsel  and  foreknoui'ledge  of  God: 
For  of  a  truth  against  thy  holy  Child  Jesus,  n-hom  thou  hast 
anointed,  both  Hero'd.  and  Pontius  Pilate,  tinth  the  Gentiles 
nnd  the  people  of  Israel,  'were  gathered  together,  to  do  what- 
soever thy  hand  and  thy  counsel  determined  before  hand  to  be 
done.^  Passages  boldly  and  dirertly  chaijiing  the  JeVvs 
with  the  most  diabolical  wickedness  in  crucifying  the  Lord 
of  glory,  are  numerous,  and  need  not  be  quoted,  espe- 
pecially  as  this  point  is  undisputed.  In  all  that  they  did, 
the}'  were  moral  agents,  and  were  as  much  accounta- 
ble for  their  conduct  as  if  no  divine  purpose'had  existed; 
and  yet  they  fulfilled  this  counsel  with  as  great  accuracy 
as  if  they  had  not  been  moral  agents.  They  were  influ- 
enced entirely  by  their  own  motives.  Their  consulta- 
tions, their  stratagems  and  their  plans  are  often  mentioned 
in  the  Ne^v  Testament.  1  cannot,  therefore,  see  how  to 
avoid  the  conclusion,  that  the  purpose  of  God  is  some- 
times accomplished  by  wicked  men,  without  furnishing 
the  least  excuse  for  that  wickedness;  and  is  not  inconsis- 
tent with  their  moral  agency. 

If  the  purpose  and  providence  of  God  has  no  control 
over  the  sinful  thought^,  intentions  and  conduct  of  men, 
then  hovv  great  a  portion  of  the  human  family  are  exclu- 
ded from  the  wise  and  holy  providence  of  Jehovah.  All 
men  are  sinful  by  nature.  In  the  judgment  of  Him  vvho 
searcheth  the  heart,  there  is  none  that  doeth  good;  no, 
not  one.  Such  have  constitnted  a  vast  majority  of  the 
human  race,  in  every  past  age  of  the  world;  at  this  day 
they  are  an  overwhelming  majority.  This  is  the  state 
and  character  of  every  pious  man,  till  the  moment  of  his 
conversion.  When  the  finally  impenitent  transgressor 
shall  stand  before  his  judge,  not  one  thought,  intention  or 
desire  of  his  heart,  nor  one  single  action  of  his  life  will 
be  pronounced  good:  all  will  be  condemned  as  sinful  and 
wicked.  .  Those  who  advance  the  oljf'ction  above  stated 
to  the  doctrine  for  which  I  contend,  cannot  believe,  if 
they  will  be  consistent,  that  the  wise  and  mighty  Ruler 
tf  the  universe  can  ever  employ  the  agency  of  such  men 

*Acts  ii.  23,  and  iv,  27,  28.    See  also  Acts  iii.  18,  and  xiii.  2/, 


Letters  on  the  Divine  Purpose.  6 1 

in  the  execution  of  his  designs.  He  cannot  ennploy  their 
agency  without  controlling,  in  some  w;iy  or  other,  their 
thoughts,  intentions  and  conduct.  But  these  are  all  sin- 
ful; he  cannot  therefore  cause  his  holy  determinations 
to  be  ansvvcired  by  any  thing  that  is  sinful;  for  thi^,  ac- 
cording^to  tneir  opinion,  would  imply  his  approbation  of 
that  sin,  and  be  inconsistent  with  the  nriond  agency  of 
man.  Hence,  in  their  view,  it  is  a  fact,  for  which  it 
behooves  them  to  account,  if  they  ""an,  that  none  but  sin- 
cerely pious  men,  and  these  only  so  far  as  they  are  pi- 
ous, have  ever  been  employed  in  promoting  the  dispen- 
sations of  providence,  or  in  executing  the  counsels  of  in- 
finite wisdom,  which  is  the  same  thing;  and  that  no  sin- 
ful man  ever  has,  or  ever  will  answer  this  purpose.— 
Was  Cyrus  and  his  army;  was  Titus  and  his  army,  sin- 
cerely pious?  The  brethren  who  oppose  us  on  this  sub- 
ject, must  either  maintain  that  they  were,  or  deny  that 
they  ever  fulfilled  the  prophecies,  or  executed  the  coun- 
sel of  God.  If  they  vvill  do  neither  of  these,  their  objec- 
tion has  no  weight,  even  in  their  own  view;  and  they 
ought,  for  the  sake  of  consistenry,  to  admit  that  the  pur- 
poses of  God  are  sometimes  answered  by  sinful  men; 
ind  that  therefore  these  purposes  are  not  inconsistent 
with  moral  agency. 

Jiffiiction^  we  are  told,  coinetk  not  forth  of  the  dust;  nei- 
ther doth  trouble  spring  out  of  the  ground.  Afflictions  are 
uniformly  con-idered,  in  scri[)tiire,  as  dispensations  of 
providence,  sent  (or  our  improve  nent;  lnat  we  may  be 
p;Mtabers  of  his  holm«-ss.  "They  vy^rk  together  for  good, 
10  those  who  love  God;  they  vvork  out  for  us  a  far  more 
exceedinir  and  eternal  weight  of  glwry"  than  vye  (  ould  ever 
attain  without  them.  But  some  of  the  heaviest  .dflictions 
we  are  ever  called  to  bear,  are  orcasioned  by  the  wick- 
edness of  men.  A  pious  father  may  witness  the  profli- 
gacy of  a  graceless  son,  or  be  called  to  weep  over  his  tm- 
timely  grave,  to  which  he  is  broughi  by  the  hand  of  the 
duellist.  An  affectionate  mother  ratty  have  continually 
before  her  eyes  a  daughter,  disgraced  and  ruined  by  the 
infernal  art  of  some  vile  seducer.  These  are  sore  afflic- 
tions; severe  trials.  Are  they  sent  for  the  good  of  those 
who  are  visited  by  them?  Ought  they  to  be  improved  in 
a  religious  manner?  They  were  sent  for  good;  and  they 
ought  to  be  improved.     But  who  sent  them?   and  who 

6 


Q2  Letters  on  the  Divine  Purpose, 

gave  them  a  tendency  to  work  for  good,  to  produce  the 
peaceable  fruits  of  righteouj>ness?  Satan,  if  he  had  the 
power,  has  not  the  disposition  to  do  any  thing  to  promote 
the  spiritual  interest  of  men.  Wicked  men  have  neither 
the  power  nor  dif^posjtion  to  do  this.  If  they  have  a  ten- 
dency to  work  for  good,  this  must  have  been  irhparted 
to  them  by  a  being  of  infinite  goodness,  who  designed  and 
sent  them  for  this  purpose.  Without  this  tendency,  it 
cannot  be  a  dijty  to"  in^prove  thern.  But  it  is  a  duty  to 
improve  these  and  all  other  afflictions;  and  therefore 
they  do  possess  this  tendency.  If  they  possess  it,  they 
must  have  derived  it  from  God;  for  none  else  could  im- 
parl it  to  them.  If  tfiey  were  designed  and  sent  by  him, 
then  his  providen.  e  must  extend  to  the  cause  from  which 
they  spring:  and  his  purpose  and  his  providence  are  co- 
extensive and  CO- eternal. 

Hence  we  reach  the  same  conclusion;  that  the  purpo- 
ses of  God  are  not  inconsistent  with  the  moral  agency  of 
man;  and  that  the  control  of  his  wise  and  holy  provi- 
dence is  exercised  over  the  wicked  actions  of  men  with- 
out implying  his  approbation  of  that  wickedness,  or  fur- 
nishing for  it  the  least  shadow  of  excuse. 


LET!  EU  XI. 

This  consistency  incompr-ekensible  to  us — hut  so  are  many 

other  things  te/ia/i  yet  Ts^e  believe. 

Probably  bf^fore  this  time  you  are  anxious  to  propose 
the  question  of  Nicodemu^ — How  can  these  things  be? 
Could  you  receive  the  answer  from  Him  who  taught  Nic- 
odemus,  it  would,  no  doubt,  be  <?atislactory.  Without 
claiming,  or  'desiring  to  he  any  thing  but  an  humble  dis- 
ciple at  t!^e  teet  of  that  teacher,  may  1  not  reply,  in  his 
language,  adapted  to  this  case — Art  thou  a  student  of  the 
Bible,  of  the  character  and  government  of  God,  and 
tnowest  not  these  things?  Do  you  not  read  of  many  un- 
doubted instances  of  the  divine  purpose  being  accom- 
plished through  the  agency  of  men,  without  in  the  least 
impairing  or  suspending  their  moral  agency?  If  you  tind 
but  even  one  such  instance,  this  proves  the  fact,  and 
solves  the  difficulty.  For  if  the  determinations  of  God 
are  consistent  vvith  the  moral  agency  of  man,  in  the  case 
of  one  individual,  they  may  be,  and  are  consistent  with 


Letters  on  the  Divine  Purpose,  6S 

the  moral  agency  ofall  the  human  family.  That  Teacher 
has  already  given  ii?  all  that  he  ronsidered  useful,  and 
therefore,  all  that  is  necessity,  on  tl;e  subject.  This 
ought  to  satisfy  every  randid  min-l.  When  on  eiiKh,  he 
never  gratitieil  the^'idle  rurinsity  of  an\  it:  ,•  uc  i  :  iie  to 
converse  ag;iin  with  men,  he  would,  no  do;;  !,  ,u  t  in  the 
same  manner. 

The  po\\er  of  hum. in  language  may  be,utf<Ml\  insuffi- 
cient (o  (^onvey,  t«)  our  minds,  detinite  idea-  any  i  niher 
thin  to  teach  the  fact.  This,  I  oouceive. '  is  do  .c,  both 
ill  the  Bdile.  arid  in  the  providence  pf  God.  i  :io  iisp  of 
words  which  convey  no  d'tinile  ideas,  is  idtogetluM'  v.iin. 
Our  minds  m^v  l)e  fir  too  liujitHd  to  comprehend  tliis 
consistency.  The  attenipi,  ihcr^'fore,  to^muk-'  us  com- 
prehend it  would  be  fruitless:  and  God  ni  d*es  no  fruit- 
less attempts.  If  our  rapacities  wero  snHi  ipiitlv  en- 
larged togra*Sp  the  magnit  ide  of  this  nuld 
cease  to  be  men;  or  if  the  sul)ject  was  bioii^lil  down  tO 
the  present, liuuts  of  our  capacities,  then-il  woidd  cease 
to  be  the  sul>ject  wliicfi  it  is.  All  tltat  can  bip  done  is,  to 
make  ijs  arqu.imte<l  with  so  much,  with  su(  h  paints  of  the 
punject,  as  are  co  lipr'heusible,  and  of  course,  useful  to 
us.  This,  in  my  opinion,  has  been  ilone.  VVitii  lius  we 
ought  to  be  salistied;  t«»r  this  we  ou^^ht  to  be  grateful. 
That  curiosity  which,  pusiies  its  inquiries  farther,  is,  in 
my  opiuion,  of  at  least  a  suspicious  chararler.!"  We  are 
not  sitistied  with  tiie  information  Which  God  has  given 
us.  unless  it  w«  re  exlen<ied  fartfier  than  divine  wisdom 
has  deeine«l  proper  and  useful  for  us.  We  will  j[iot  ad- 
mit the  existence  of  ficts,  unless  we  can  comprehend  the 
consistency  and  'wirmony  of  these  ficts.  We  will  not  re- 
ceive truths  suited  to  our  own  comprehension,  unless  we 
can  receive  those  suited  to  superior  intelligences':  that 
is,  unless  we  are  raised  to  a  higher  grade  in  the  ?-cale  of 
being.  We  will  not  be  contented' and  thankful  that  we 
are  men;  we  mu-^t  be  angels.  Well,  suppose'  ve  uere 
elevated  to  the  rank  of  angels:  there  are-  perfections  in 
the  character  of  Deity  which  even  tiiey  cannot  compre- 
hend. Can  they  by  searching  Jind  out  God?  Can  they 
find  out  the  Almighty  to  pjerfectian?  The  same  curiosity 
might  lead  them  to  desire  (-apacities  silfficiently  enlarged 
to  comprehend  these  perfections;  that  is,  to  be  gods.  If 
this  curiosity  were  not  gratitied,   they  might  be  discon- 


64  Letters  on  the  THvine  Fnrpose. 

lented;  and  all  discontent  of  this  kind  is  rebellion  against 
the  Most  Hijih.  If  it  be  wrong  in  them  to  indulge  thi& 
curiosity,  it  must,  cit  least,  be  suspicious  in  us.  If  they 
ought  to  be  thankful  for  what  they  can  comprehend  of 
the  works  and  charartf r  of  God,  so  o\]ght  we;  if  they 
,oui:ht  to  be  thankful  and  contented  that  they  are,  angels, 
so  oujiht  we.  that  we  are  men. 

I  am  far  from  char^iiiii;.   with  these   consequences,  all 

who  make  this  and  similar  inquiries;   arid   because  thev 
•  •    •  ** 

do  not  receive  answers,  satist.triory ,  in  theii  view,  re- 
ject the  doctrine  wifirh  I  maintain:  l»pt  I  candidly  think 
they  have  noi  duly  considered  the  tepdency  of  that  curi- 
osity, or  of  that  s|iirit,  from  which  this  inquiry  proceeds. 

If,  however,  they  will  urge  the  inquiiy;  how  ran  the 
purposes  of  God  he  consistent  with  tlie  moral  agency  of 
n)an;  \  freely  confers  that  1  do  not  knov\:  nor  do  I  ever 
exp'ec  t.  in  this  liie,  to  comprehend  this  subject.  Men  of 
greater  research,  of  greater  talents,  and  oi  much  greater 
pi' ty  than  I  possess,  have  left  the  world,  makiiii;  the 
same  confession.  The  nian,  therefore,  wlio  can  se- 
riously make  the  inquiry, 'must  wait  jor  the  clearer  light 
of  futurity. 

Tl)ere  are  many  other  subjects  respecting  which  the 
samp  inquiry  miijht  be  made,  to  which  the  same  confes- 
sion of  ignorance  could  only  be  given.  How  did  God  cre- 
ate the  world?  By  his  almighty  power,  it  might  be  an- 
swered. But  should  the  inquirer  renew  the  attack,  and 
ask,  iiovv  could  divine  power  operate,  when  there  was 
nothing  to  operate  on,  nothing  on  which  this  [)Ower  could 
terminate?  I  confess,  as  freely  as  in  the  other  case,  I 
do  not  know.  How  can,  or  how  does  God  govern  the 
world?  I  do  not  know^^  Sliall  we,  therefore,  refuse  to 
behcve  that  the  world  wa^  Created,  and,"is  governed  by 
•Tehov  ih?  We  may.  it  appears  to  me,  just  with  the  same 
consistency  and  truth  with  which  we  refuse  to  believe  in 
the  wise  and  holy  purpose  of  God,  according  to  which  he 
created  and  governs  the  world. 

The  love  of  Jesus  Christ,  to  guilty  sinners,  which  sur- 
rounds the  divine  character  with  its  brightest  and  mildest 
splendors,  which  animates  the  universe  with  new  joys 
and  new  glories,,  is  perfectly  incomprehensible  to  us. 
Its  height  we  cannot  reach;  its  depth  we  cannot  fathom; 
its  length  and  its  breadth  we  cannot  grasp.     Of  this  love 


Letters  on  the  Divine  Purpose,  65 

it  is  said  with  perfect  truth  that  it  passeth  knowledge.—^ 
Thanks  to  the  (hviiie  Saviour!  his  love  is  infinitely  greater 
than  our  comprehension.  Shall  we  then  ask,  how  can 
this  love  exist;  or  hovv  cari  it  he  (exercised?  and  until  we 
have  this  (liihcully  rem  vved;  until  it  is  hrought  down  to 
our  capacity,  or  our  cap;\^i4y..  is  enlarged  to  its  dimen- 
sions, shall  we  hesitate  to' rf^j'Mce  in  it?  Because  this 
explanation  cannot  he  i^iven;  or  if  o;iven,  cannot  be  com- 
prehended hy  us;  shall  we  refuse  to  believe  in  the  re- 
ality of  this  love;  that  angels  ever  beheld  and  adored  its 
exhibition;  that  the  he.irl  of  a  sinnnr  ever  felt  its  life- 
giving  touch;  shall  vve  drive  iVorn  our  hearts  the  hopes 
which  it  ins[Hres,  and  shut  a;;ainst  ourselves  the  heaven 
to  which  it  invites,  and  lor  which  it  prepares  us?  The 
man  who  would  act  thus  would  declare  his  own  incorri- 
gible wickedness,  stamp  his  own  character  with  the  bas- 
est ingratitude,  and  tix  on  his  own  soul  the  seal  of  perdi- 
tion. We  have  abundant  evidence  to  support  our  belief 
in  the  reality  and  greatness  of  tiii«j  love;  yet  this  evidence 
does  not  tender  it  comprt*!iensil)le  to  us.  The  more 
tve  know  of  it,  the  more  diH*ply  are  vve  convinced  that  it 
passeth  our  knowled^je.  Yet  no  m;tn  pver  thoU:;ht  of  al- 
leging this  as  i\  rea^ion  why  he  vould  not  receive  and  re 
joice  in  it.  Its  greatness,  on  the  contrary,  is  the  ground 
of  his  joys  and  his  hopes.  Why  vve  should  not  feel  and 
act,  in  ti»e  same  lii  inner,  ^espe<;ting  other  truths  of  the 
Bible,  [  cannot  tell.  . 

That  God  is  not  the  author  of  sin,  I  most  firmly  believe. 
Nothing  in  his  character,  in  \i\^  wonl,  or  in  his  works, 
will  justify  such  a  belief.  On  the  contrary,  he  declares 
that  it  is  odious  in  his  si^ht,  and  dangerous  to  us.  As  the 
lighteous  Governor  of  the  universe  he  has  most  plainly, 
and  positively  forbidden  and  condemned  it;  as  our  affec- 
tionate Father,  he  h-is  vvarned  us  of  its  deceitful  and  ruin- 
ous tendency,  and  furnished  us  with  the  very  strongest 
inducements  to  avoi.l  it, — And  yt,  that  this  is  a  sinful 
world.  IS  a  melancholy  f.ict,  whicli  none,  or  very  few  at 
least,  have  been  disposed  to  question.  That  we  are  sin- 
ners is  a  plain  proof  that  we  are  subjects  of  the  moral 
government  of  God:  for  sin  is  a  transgression  of  those 
laws,  by  which  we  ought  to  be  governed.  In  the  Bible, 
those  laws  are  contnined,  which  shew  us  what  we  ought 
to  be.     But  the  Bible  is  adapted  to  us  as  sinners:  mis- 

6* 


6S  Letters  on  the  Divine  Purpose, 

I 
erable,  helpless  sinners.  Therefore,  in  addition  to  the 
moral  law,  it  contains  a  revelation  of  mer«Tv;  a  i^lorioufr 
plan  of  redemption,  through  the  atoning  hlood  of  a  cru- 
citied  Saviour.  It  contains  all  that  i:^  necessary  for  us  to 
know,  in  order  to  escape  the  consequences  of  sin,  and 
rejiain  the  favor  of  God.  That  we  are  also  under  the 
government  of  divine  providence  i?,  in  my  opinion,  as 
certain,  as  that  we  are  under  the  moral  government  oi 
God.  That  these  two  governments  are  perfectly  consis- 
tent with  each  other  is  evident;  because  they  are  both 
conducted  by  the  same  wise,  good  and  Almighty  Being, 
whose  perfections  and  designs  perfectly  harm  nize.  But 
although  they  are  connected,  and  in  harmony  with  each 
other,  yet  there  is  in  many  respects,  a  dilference.  The 
government  of  providence  is  subservient  to  the  moral 
government:  the  one  is  admmistered  for  th«  sake  of  the 
other.  In  proof  of  this,  it  may  be  observed,  that  the 
laws  of  providence,  or  as  they  are  genet^aily  called,  the 
laws  of  nature,  have  frequently  heen'suspended  to  pro- 
mote the  designs  of  the  moral  governtnent;  but  no  in- 
stance occurs  of  a  moral  law  being  suspended,  to  pro- 
mote the  designs  ofprovidence.  I'he  life  of  man  is  pre- 
served by  providence,  that  he  may,  as  a  moral  agent, 
enjoy  and  glorify  Gud.  They  differ  also  in  this;  none 
but  intelligent  creatures  are  subjects  of  the  moral  govern- 
ment; but  all  creatures,  aninjiUe  and  inanimate,  rational 
and  irrational,  are  subject  to  ttie  control  of  providence. 
They  differ  also  in  this:  thp  laws  of  the  ujoral  govern- 
ment, as  far,  at  least,  as  we  are  concerned,  are  fully  made 
known;  but  the  laws  by  which  the  government  ofprovi- 
dence is  conducted,  never  have  been,  except  in  a  few 
instances,  made  known  to  man.  The  exceptions  to 
which  I  refer,  are  those  events  which  have  been  pre- 
dicted by  the  pro[)hets,  or  secured  in  the  promises  of 
God.  In  both  cases  the  laws  of  providence,  respecting 
the  events  to  which  they  relate,  were  made  known  to 
man,  before  they  occurred.  Respecting  all  other  events^ 
we  have  no  such  certainty;  we  knoxv  not  zvhat  will  be  on 
the  morrorc;  we  know  not  what  a  day  will  bring  forth.  Iti 
this  difference  both  the  wisdom  and  goodness  of  Goc 
appear.  It  is  all  important  that  we  should  know  the 
moral  law,  according  to  which,  our  eternal  state  is  sooa 
to  be  unalterably  fixed;  but  a  full  and  perfect  knowledge 


Letters  on  the  Divine  Purpose*  67 

of  future  events  coiilfJ  do  us  no  jiooH;  and  in  most  cases 
would  add  to  our  misery.  It  is  enough  for  us  to  knovv 
that  a  life  of  sin,  of  impenitence  and  unbelief,  will  lead 
to  eternal  misery  and  distjrace;  that  a  life  of  holiness 
and  faith  m  the  Son  of  God,  ^^ill  conduct  to  iiappiness  and 
«;lory.  Whether  our  life  is  to  he  long  or  short,  spent  in 
sickness  or  in  health,  in  affluence  or  in  indigence,  we  do 
not  know:  we  may  cheerfully  leave  the  dispensations  of 
[)rovidence  to  Him  who  worketh  all  things  alter  the  coun- 
sel of  his  own  wisdom.  The  laws  of  providence  being 
unknown  to  us,  cannot,  for  this  reason,  be  the  rule  of  our 
conduct.  There  is  no  reward  proinised  to  those  who 
fnltil  these  designs;  nor  any  threatenings  uttered  against 
those  who,  if  they  could,  would  disobey  those  laws,  and 
frustrate  these  designs.  1  things  inanimate,  of  course, 
incapable  of  rewards  or  punishments,  obey  the  will  of 
God,  in  the  great  work  of  [)rovidence.  When  the  agency 
of  man  is  employed,  no  reward  is  promised,  no  reward  is 
bestowed,  for  this  agency.  In  this  respect  man  is  like 
the  hail,  the  snow,  and  the  vapor.  The  only  difference 
is  that  man,  being  a  rational  creature,  of  course,  a  moral 
ngent,  the  wisdom  of  God  has  to  secure  his  instrumen- 
tality, without  impairing  or  suspending  this  reason,  or 
this  moral  agency.  To  accomplish  this,  with  certainty, 
and  to  any  <onsiderable  degree,  would  Oe  difficult  and 
even  impossil>Ie  to  man.  And  yet  something  like  it  is 
often  attempted,  and  in  some  degree  effected,  by  judici- 
ous and  affectionate  parents,  in  the  management  of  their 
children:  without  positive  restraint  or  coercion,  by  ob- 
serving their,  disposition,  by  skilful  arrangement?,  chil- 
dren are  often  induced  to  act  that  part  which  is  agreea- 
ble to  the  ivill  of  their  parent.  In  such  instances,  chil- 
dren are  not  sensible  of  the  influence  of  parental  au- 
thority; to  ttiemselves  they  appear  to  act,  and  in  fact  do 
act,  according  to  their  own  choice;  when  it  is  certain  that 
without  this  parental  influence,  they  would  have  acted  a 
different  part.  Now,  that  which  parents  can  effect,  in 
some  degree,  in  their  children,  we  think  it  neither  impos- 
sible or  even  difficult  for  the  wisdom  of  God  to  effect  in 
men,  with  absolute  certainly,  and  in  any  degree  which 
the  designs  of  his  providence  may  require.  He  who 
formed  the  rational  soul,  knows  how  to  reach  and  influ- 
ence that  soul,  without  destroying  its  rationality,  and 


68  Letters  on  the  Divine  Purpose. 

without  its  being  sensible  of  th  t  influence;  and  yet  with- 
out this,  it  would  have  thought  and  designed,  and  acted 
differently.  That  this  was  the  case  with  Cyrus,  is  un- 
deniable; and  I  repeat  it  again;  what  has  been  effected 
in  one  individual  may,  and  no  doubt  is  effected  in  all 
others. 

The  great  laws  of  the  moral  government  are  all  cer- 
tain, fixed  and  immutable.  They  are,  with  propriety, 
said  to  be  a  transcript  of  the  moral  perfection*  of  the 
Lawgiver.  Man,  whose  knovvledge  is  very  limited,  and 
who  may  become  wiser  by  experience^  ^'<^y-,  iind  ought 
to  change  his  laws  when  he  discovers  their  imperfection: 
but  the  wisdom  and  goodness  of  God  are  no  greater  now 
than  they  were  from  the  beginning.  The  conduct  of  his 
inor:il  subjects  has  not  taught  him  to  make  the  slightest 
change.  It  was,  from  all  eternaty,  immutably  certain, 
that  sin  of  every  kind  and  degree  would  be  condemned: 
and  that  holiness  would  be  approved.  The  tinally  im- 
penitent transgressor  has  no  more  reiison  to  expect  that 
he  will  escape  the  righteous  judgments  of  God,  nor  the 
sincere  penitent  any  more  reason  to  fear  that  his  hopes 
will  be  disappointed,  than  that  the  divine  perfections  will 
change.  These  laws  are  the  wise  and  holy  decrees, 
accordii^g  to  which  the  great  Sovereign  will  express  his 
approbation  and  condemnation,  and  distribute  rewards  and 
punishments  to  his  mor;i|  subjects.  U  these  laws  are 
tiius  certain  and  immutable,  shall  we  not  conclude  that 
the  laws  of  providence  are  equally  so?  The  providence 
of  God  is  subservient  to  his  moral  <iesigns;  the  one  is  the 
end,  the  other  is,  in  part,  the  means,  is  all  that  relates 
'to  the  end  unalterably  fixed,  and  yet  the  means  for  the 
accomplishment  of  that  end  left  vague,  uncertain  and  mu- 
table? As  the  events  of  providence  take  place,  or  ap- 
proach their  birth,  does  he  receive  new  ideas?  does  he 
become  wiser,  and  therefore  more  competent  to  decide 
what  will  be  expedient  in  future?  Befi)re  he  determines 
the  events  of  one  century',  year  or  day,  does  he  wait  to 
observe  the  success  of  his  pians'duiing  the  century,  year 
or  day,  immediately  preceding?  Is  he  merely  making 
experiments  for  his  ovvn  improvement  in  wisdom,  to 
ascertain  the  best  manner  of  conducting  his  providence? 
In  short,  is  he  a  man?  or  is  he  the  Allwise  and  Almighty 
God?     If  he  is  God,  and  not  man  who  manages  the  vast 


Letters  on  the  Divine  Purpose,  C9 


c 


concerns  of  providence,  then  the  laws  of  that  providence, 
equally  with  those  of  the  moral  a;overnment,  are  eternal, 
fixed  and  iaiimitHhle.  These  I  iw?*  are  the  wise  and  holy 
Decrlies  ac( ordin^i  to  which  all  events,  without  one  sin- 
gle mistake  or  failure,  ever  have  been,  and  ever  will  be 
regulated. 


LEITKH  XII. 

Moral  Govern  nent — Salvaiion  by  Grace. 

A  FEW  reni'irks  v\ill  now  he  otft^t'd  respecting  the 
Moral  Government  ofGod;  or  rather  rf'Sperliii<i  the  re- 
dernplioii  of  man  thron^h  a  divine  Savioni;  the  renov  ?." 
tion  of  hi-i  heart;  hi-i  t  estoiation  to  thr  favor  of  God;  and 
his  pieparation  tor  et«'rii;il  s^loi  y.  May  the  Holy  Spirit 
enliiihfen  and  assi-1  both  tiie  writer,  and  tiie  reader! 

By  grace  ye  are  saveil,  may  be  the  basis  of  these  re- 
marks. Graie.  in  Ihi-  pis>.(y;e,  means  the  fie.e,  unmerit- 
ed favor  of  God.  Salvaticm  is  an  unmerited  favor.  Not 
one  of  the  human  race  eii her  does,  or  run  deserve  it;  nor 
can  they,  by  all  that  they  can  do,  or  sutfer,  have  the 
sl)adow  of  a  claim  t(f  it.  If  tliey  could,  it  would  then  he 
merited  ;  if  merited,  it  would  be  ;»  jusst  debt;  and  if 
a  dei»t,  it  would  be  no  moie  grace;  and  if  not  ot  giace, 
then  the  passage  just  q'iot»"d.  together  with  many  others, 
should  be  stricken  from  the  s.a(red  paiics.  If  it  were  a 
debt,  then  the  sinner  need  no  loniier  as-ume  the  attitude 
of  an  huml)!'-"  suppliant,  humbly  beirgiriii  for  salv.ition  as  a 
favor;  he  might  approach  hi.-  JikUp  with  all  the  confi- 
dence of  a  claimant  and  boldly  demand  what  was  his  njiht; 
he  need  no  longer  appl}-  lo  the  mer<^  of  God,  hut  to  his 
justice.  If  ii  were  a  debt,  or  deseived,  then  God  is 
bound  to  pay  it;  for  the  Judge,  of  nil  the  cart  will  do  right: 
tlien  It  would  be  no  longer  free,  bui  the  result  of  obliga- 
tion. He  who  brmy,s  moth  r  under  ohliiration,  must  con- 
fer some  tavor,  or  in  some  wa^  or  other,  be  protitahle  to 
him  who  is  laid  under  objiuation:  but  what  tavor  can  a 
sinner  bestow;  in  what  way  <  an  he  be  profitable  «o  his 
Mi.ker?  He  who  induces  another  to  act  differently  from 
wiiat  was  intended,  must  present  reasons  of  greater  wis- 
dom, and  greater  weight,  than  those  possesed  by  him 
whose  intention  is  chan<i;ed:  who  then  can  induce  the 
Almighty  to  act  differently  from  his  own  free  and  sover- 


ro  Letters  nn,  the  Divine  Purpose. 

eign  pleasure?  The  truth  ip,  which  we  shall  nil  soon  feel 
and  ricknowledge,  in  the  sinrere  penitence  (if  our  henrts, 
or  in  the  anijiiish  and  dcspiiir  of  our  eternal  existence, 
that  90  far  fron)  df'Sf^rvinii;?;  ilvation,  vvr  deserve  the  niiiht- 
eons  iruliiination  of  God.  just  in  proportion  to  our  jiuilt: 
for  the  Tjva^es.dfsin  is  death,  •  Everv  -in  deserves"  God's 
wrath  arnl  rnrse,  hoth  in  this  life,  ,md  that  vvhirh  is  to 
conje," — Now,  as  we  h.ive  all  sinni'd;  we  all  deserve  to 
perish.  Tlii<  is  the  rniserahle  and  helpless  st;ite  in  which 
all  mankind  are  hy  nature.  VVere  it  otherwise,  we  should 
ni>t  need  a  S,iviour ;  s  dvntion  in  the  evangelical  sense, 
would  he  intipo-^Hilih..  Ever^-  sin,  therefore,  that  is  for- 
given,must  he  ror^iven  thiouiih  grace;  every  sinner  that 
is  saved,  must  he  saved  hy  s^fficp:  not  one  of  th-enidoes, 
or  Cr«n  desf-rvp  it.  ^        -  ■ 

Of  the  same  impojt  is  alhothep  derlaration  of  the  Apos- 
tle Paul;  Eremal  life  is  the  ^ift  (tf  God.  The  disriples  of 
Christ  aie  now  "n  po-st-^sion  oftlus  gift;  for  he  -who  be- 
Ueveth  on  the  son  hnih  everlasting  life.  Therefore  this  ■i.ift: 
includes  every  things  perttuung  to  our  s.dvalion — the 
means  and  the  agency  hy  v\hich  we  are  united  to  Christ, 
and  reconciled  to  God;  the  chararter.  the  dispositions 
and  affections,  and  all  the  qualitj«  ations  which  tit  us  for 
the  service  of  God  here,  jrnd  f)r  the  enjoyment  of  hirn 
hereafter— all  are  the  gift  of  God.  Aeconhugly  we  tind 
from  scripture  that  all  thesejhings,  in  detail,  are  expli- 
citly ascribed  to  God  is  his  iiift.  The  Saviour  himself 
is  the  jiift  ofGod;  and  in  him  are  included  dl  thinjjs  else, 
necessary  to  salvation.  The  Holy  Spirit,  includmjj;  all 
his  induenc'-s,  is  ijiven  of  God,  to  those  who  ask  him. 
The  Bihie  itself,  with  all  its  threMteniiijis,  admonitions 
and  warnings;  with  all  its  prouiises  and  invitations,  its 
doctrines  and  precepts,  its  examples  of  obedience  and 
.rebellion,  of  holiness  and  sin;  by  which  we  are  enlight- 
ened, impressed  and  governed;  by  which  we  are  wound- 
ed, and  healed,  alarmed  and  comforted — the/  Bible  is  the 
gift  of  God  to  an  ii^norant,  sinful  and  perishing  world. 
The  holy  sabbat^.,  so  conducive  to  the  existence  and 
progress  of  vital  godliness,  is  the  ordinance  of  Heaven. 
Public  worship,  family  and  private  devotion,  are  institu- 
tions of  infinite  wisdom,  for  the  perfecting  of  the  saints. 
Prayer  is  not  only  an  important  duty,  but  a  precioufi^ 
privilege,  granted  to  us  by  the  Father  of  mercies.     Arc- 


Letters  on  the  Divine  Purpose,  7 1 

we  convinced  of  sin?  it  is  by  tlie  Spirit,  the  Comforter, 
who  is  the  gift  of  God;  it  is  by  the  law  which  God  has 
jiven  lis.  Are  we  enabled  to  exercise  faith  in  Christ? 
that  faith  is  a  divine  gift.  Do  we  love  God?  that  love  is 
shed  abroad  in  our  hearts  by  the  Holy  Spirit,  who  is  given 
tinto  US.  Do  we  sincerely  repent?  that  repentance  is 
given  by  our  exalted  Prince  and  Saviour.  Are  we  par- 
doned and  accepted  of  God?  that  righteousness,  on  ac- 
count of  which  we  are  accepted,  is  a  gift.  Are  we  adopt- 
ed into  the  family  of  heaven?  that  spirit  of  adoption  we 
have  received.  Do  we  enjoy  peace?  that  peace  is  the 
legacy  of  Christ.  Have  we  good  hope?  i(  is  given  us 
through  grace;  Do  we  gain  the  victory?  thanks  be  unto 
God,  who  giveth  us  the  victory.  All  the  means  of  grace, 
as  they  are  generally  called,  together  with  all  the  effects 
which  these  means  are  made  instrumental  in  producing 
on  our  hearts,  and  on  our  lives,  are  distinctly  ascribed  to 
God  as  his  gift. 

Gratitude  is  a  sentiment  awakened  in  the  mind  by  the 
reception  of  favors  which  we  esteem  valuable,  and  wliich 
we  do  not  deserve.  Unless  some  favor  is  received,  or 
expected,  the  hum. in  heart  cannot  feel  grateful.  Grati- 
tude cannot  be  called  into  exercise  by  a  mere  act  of  voli- 
tion, as  we  can  raij^e  our  hand;  it  must  have  its  appro- 
priate cause.  Accordingly,  wherever  you  witness  a  heart 
expand. ng  with  its  deligtitful  emotion.*,  you  may  be  sure 
some  valuable  favor  is  either  expected,  or  has  been  re- 
ceived. Now  where  is  the  christian  wiio  does  not  feel 
thankful  to  God  for  causing  him  to  differ  from  others;  for 
those  convictions  of  guilt  and  danger  which  led  him  to  in- 
quire wftat  he  must  do  to  be  saved;  for  that  heavenly 
light  which  guidtd  him  safely  through  his  perplexities 
and  distresses,  and  taught  him  how  to  believe;  for  that 
gra<  I0u^  aid,  l>y  which  he  was  enabled,  guilty,  helpless 
and  polluted  as  he  was  to  cast  himselt  on  the  merits  of 
Jesus  Christ;  for  that  joy  and  peace  which  he  found  m 
b  lieving;  lor  that  new  heart  which  habitually  inclines 
him  to  repent  of  sin,  to  abhor  himself  on  account  of  it, 
to  watch  against  and  avoid  it;  for  that  relish  for  spiritual 
things,  -by  which  he  is  enabled  to  delight  in  communicn 
with  God,  and  in  cheerful  obedience  to  his  will?*  Who 
is  not. thankful  (or  those  spiritual  and  devout  affections 
which  adorn  the  character,  give  the  thoughts  an  hea- 


72  Letters  on  the  Divine  Purpose, 

venly  direction,  warm,  elevate  and  purify  the  soul;  for 
tliMt  power  by  which  he  is  kept  through  faith  un1o  salva- 
tion? The  man  who  is  not  thankful  for  these  blessings 
proclaims  his  own  igjnorance  of  them,  and  proves  him- 
self unworthy  the  name  of  christian.  The  grateful 
heart  believes  and  acknowledges  that  all  these  are  good 
and  perfect  gifts  from  the  father  of  li^jhts. 

All  the  blessings  for  which  we  are  directed  and  per- 
mitted to  pray,  are  bestowed  according  to  the  good  plea- 
sure of  God.  The  very  petitions  which  we  offer  up., 
imply  that  we  have  no  right  to  claim  them;  and  that  when 
received,  they  must  be  received  as  free  and  unmerited 
favors.  Careless  sinners  should  pray  that  they  might 
be  impressed  and  awakened;  the  awakened  should  pray 
that  they  might  be  preserved  from  all  the  errors  and  de- 
lusions which  beset  their  path,  and  enabled  to  believe  in 
Christ  with  a  heart  unto  righteousness;  christians  should 
pray  for  a  clean  heart  and  a  right  spirit,  for  strength  to 
persevere  and  increase  in  the,  w.iys  of  hblmess;  or  rather, 
every  person  should  pray  without  ceasing,  for  these  and 
for  all  other  blessings.  Now  prayer  has  no  meaning,  it 
is  mockery,  unless  it  ilows  from  a  deep  and  thorough  con- 
viction that  we  do  not  possess  that  for  which  we  pray; 
that  we  n^eed  it;  and  ttuit  we  do  not  deserve  it.  1  can 
conceive  of  no  motive  tp  pray  for  that  which  we  already 
possess,  or  that  which  we  do  not  need,  or  that  which  we 
deserve:  for  this  we  would  not  ask  as  a  suppliant;  we 
would  demand  it  as  our  liglit.  It"  we  pray  with  the  un- 
der^^tanding,  we  know  and  feel  at  the  moment,  that  we  do 
not  merit  the  blessings  for  which  we  pray;  that  God  is 
under  no  obligation,  of  course,  to  bestow  them.  Was  this 
conviction  more  deeply  wrought  in  our  hearts,  our  pray- 
ers would  be  mingled  with  more  reverence,  more  humil- 
ity, and  more  earnestness  than  they  sometimes  are. — 
When  God  bestows  the  blessing,  it  is  not  as  the  payment 
of  a  debt,  or  a  compensation  for  services  which  we  have 
rendered,  but  freely  and  graciously  ) 

These  remarks  are  forcibly,  and  affectionately  exem- 
plitied  in  the  case  of  the  publican.  His  consciousness  of 
misery,  guilt  and  unworthiness  are  clearly  indicated  by 
the  distance  at  which  h^  stands;  by  his  downcast  eye; 
and  by  smiting  on  his  breast.  He  mentions  no  debt  that 
is  due  him;  no  services,  on  account  of  which  he  ought 


Leffers  on  the  Divine  Purpnss.  73 

to  be  heard,  and  rewarded.  He  confesses  bimself  to  be 
w  sinner.  KnowioiC  that  mercy  was  his  only  plea,  though 
even  this  he  did  not  deserve,  with  reverence,  humihty 
and  earnestness,  he  prays — God  be  merciful  to  me  a  sinner! 

Again;  the  whole  work  of  regeneratinj;  and  purifying 
the  heart  of  man,  from  the  first  quickening  touch,  through 
every  intfrvenmg  stage  of  its  progress,  to  the  most  tri- 
umphant assurance  of  faith,  ever  attained  in  this  world, 
is  direcHy  asrrihed  to  God,  as  his  peruliar  work.  When 
<iead  in  trespasaes  and  in  sins;  when  children  of  wrath,  it 
is  God  who  quickeneth  us.  From  the  context  it  would  ap- 
pear tliat  this  quickening  marks  !he  first  impression  which 
changes  the  heart  from  a  state  of  death-like  insensibility, 
to  serious  reflection  and  feeling.  Of  the  same  import  is 
the  languajre  of  the  Apostle  James;  Of  his  oixni  rvill  begat 
he  us  with  the  word  if  truth.  Regeneration,  with  all  that 
it  implies,  is  ascrii)ed  to  God;  we  are  his  workmanship. 
Those  vvho  believe  in  Christ,  are  born  of  God.  Those 
who  are  called,  are  called  of  God.  It  is  God  who  jusii- 
fieth.  It  is  Gt>d  who  works  in  the  hearts  o{  his  people 
the  work  of  faith  with  power;  who  makes  a  way  for  their 
ebcape  when  tempted;  who  comforts,  streniithens  and 
upholds  them.  If  tiey  work  out  their  own  salvation,  it 
'■»  God,  of  his  good  p'easure,  who  worketh  in  them,  both  to 
i-ill  and  to  do.  0th  t  passages  to  the  same  effect,  need 
not  be  mentioned;  for  no  christian,  I  presume,  is  disposed 
■0  deny  that  all  that  is  good,  in  the  heart  of  man,  is  the 
work  of  the  Spirit. 

Let  me  ask  you  now,  are  these  things  so?  Are  we,  in- 
deed, saved  by  grace?  Is  our  salvation,  with  all  that  it 
ncludes,  a  free,  unmerited  favor?  Is  our  regeneration, 
and  progress  in  holiness,  from  the  first  serious  thought, 
to  the  last  exercise  of  faith  in  this  world,  the  peculiar 
work  of  the  Spirit?  I  cannot  deny  myself  the  pleasure 
of  believing  that  you  reply  in  the  affirmative.  You  not 
only  admit  that  these  things  may  be  true,  as  you  ivould  ad- 
mit respecting  things  with  which  you  were  not  acquainted, 
or  vvhich  you  had  nut  carefully  examined;  but  on  the 
testimony  of  your  own  experience,  and  of  the  v\ord  of 
God,  examined  with  prayerful  attention,  you  aflkm  that 
they  are  true.  Then,  my  friend,  you  are  a  genuine 
Calvinist.  This  is  th.  very  essence  of  that  system  of 
doctrines  called,  sometimes  by  its  advocates,  and  some 

7- 


74  Letters  on  the  Bivme  Purpose^ 

times  by  its  opponents,  Calvinism  It  is  a  matter  of  little 
importance,  however,  by  what  name  any  system  of  doc- 
trine is  call^fl;  if  it  is  according  to  scripture,  it  ou«;ht  to 
be  received;  if  it  is  not,  it  ought  to  be  rejected.  It  oucjht 
to  be  neither  defended,  nor  opposed,  merely  on  account 
of  the  name  which  men  have  given  it;  but  solely  on  ac- 
count of  its  tiuth  or  its  falsehood.  Had  this  been  kept 
habitually  in  view,  half  the  disputes  m  the  religious 
world  would  never  have  taken  place;  and  the  greater 
part  of  the  other  half  would  have  been  much  shorter^ 
been  conducted  with  more  meekness  of  wisdom,  of  course, 
been  more  protitable  than  they  have  been.  By  those 
who  keep  this  rule  in  view,  the  Bible,  understood  in  its 
plain  and  obvious  meaning,  is  revered  as  the  highest  au- 
thority; as  the  only  infallible  guide.  They  imitate  the 
noble  Bereans,  searching  the  scriptures  daily^  whether 
these  things  are  so;  if  so,  if  found  in  the  scripture,  they 
are  received  with  all  readiness  of  mind. 

However,  as  I  have  mentioned  the  conclusion  which, 
in  my  opinion,  follows  unavoidably  from  the  above  pre- 
mises, I  will  give  you  permission,  and  even  request  you 
to  review  this  letter,  with  greater  attention,  and  with 
a  reference,  if  you  please,  to  this  very  conclusion.  What 
the  result  of  such  a  review  may  be  on  your  mind  I  can- 
not tell;  on  my  own  mind  it  only  strengthens  the  convic- 
tion that  the  preceding  statements  are  abundantly  sup- 
ported by  scripture;  that  they  are  the  plain  doctrines  of 
the  Bible.  Until  I  know  to  the  contrary,  I  will  suppose 
this  is  also  your  deliberate  conviction.  Then  1  repeat  it; 
you  are  a  Calvinist;  you  believe  as  they  do. 


LETTER  XIII,' 

The  favors  of  God^  bestowed  according  to  his  own  de- 
sign— purpose^  decree^  intention,  foreordination,  <^'C., 
mean  the  same. 

Perhaps  you  are  not  quite  satisfied  to  be  called  a  Cal- 
vinist; and  do  not  feel  altogether  certain  that  you  are 
jnstly  entitled  to  this  distinctive  appellation.  It  is  not 
my  wish  to  induce  you  to  adopt  this,  or  any  similar  name; 
my  heart's  desire,  and  prayer  to  God,  for  you,  and  for  all 
men,  is  that  you  may  be  saved;  and  in  order  to  this,  that 
you  may  clearly  understand,  and  cordially  embrace  the 
truth  as  it  is  in  Jesus.    Of  one  thing,  however,  I  am  cer- 


Letters  on  the  Divine  Purpose,  75 

tain;  if  you  believe,  as  above  supposed,  yon  are  as  justly 
entitled  to  this  appellation  as  I  am,  and  as  ihousunds  of 
others  are,  to  whom  it  is  un'tbrmly  iipplied. 

The  <J;dv;ttion  of  sinn'^rs  is  the  utiinHiited  favor,  the 
gracious  <i,U\  of  God.  \Vh<>n  he  bestows  tiiis  ^\f{,  he  ei- 
ther has  ,\u  intention,  a  desij^n.  to  beston  it,  or  he  has 
not.  If  he  hiis  no  intention,  then  the  hestovvinpiit  of  it 
niiist  be  what  we  call  arcidental.  The  etforts  of|m;m  are 
frequently  prodii<insi;  cfferi?  in  this  way;  that  is,  arcidcn- 
tallj'.  His  etforts  are  intended  to  pr  linctj  different  ef- 
fects; these  which  areprodnred  ure  neittief  foreseen  nor 
intended  by  him.  Th.it  tlie  salvation  of  ^  sinner  slioiild 
be  an  accidental  effect  of  the  (livine  operations;  that 
while  he  was  aiminu;  to  ac<  omplish  sosne  oilier  purpose; 
say,  the  creation  of  an  anj^el;  this  took  plice  nuexpect- 
edly  to  him,  is  pldoly  too  absurd  to  chaiji^e  on  any  man. 
Nor  can  I  admit  that  the  man  or  anjjel  evnr  existed,  who 
cnnid  believe  this  respecting  his  Maker.  If  he  has  an 
intention,  then  the  jjift  is  bestoweil  accordinjj;  to  this  pur- 
pose, and  in  consequence  of  ,t.  TheWery  reason  why 
the  lujif*  is  conferred  is,  the  esistenre  of  this  desiiin.  This 
intention  is  neititer  capricious,  nor  arbitrary.  It  is  not 
like  what,  iir  men  is  called  a  mere  fan*  y:  itii.«  de  iberate; 
it  is  wise;  it  is  holy.  It  is  not  formed  and  executed 
merely  because  he  possesses  the  r«  qui^ite  pouer,  and  is 
not  accountable  to  any  creature  for  Hie  exenis-  oi  that 
power.  There  is  an  end  in  view;  an  end  inHiiilel\  wor- 
thy of  his  own  character;  an  end  vvhi'  b  uill  ju>iity  this 
exercise  of  his  povver,  wisdom  .md  sioodness  m  tiie  view 
of  all  holy  heinj^s.  This  intention  is  a*  cordinji:  to  the 
counsels  of  intinite  wisdou);  it  is  touoiled  on  rea^-ons  of 
infinite  weight.  It  mu«it,  therefore,  have  been  tormed 
us  soon  as  all  the  reasons,  on  wbiclt  it  is  founded,  were 
perceived  and  felt  by  the  divine  mind;  as  soon  as  the 
counsels,  the  deliberation^  of  wisdom  were  roncluded. 
Any  other  inference  is  alto^iether  unreasonable.  But 
this  wisdom  is  not  increased  by  experience,  nor  i^re  these 
reasons  discovered  by  investigation.  Ttds  was  perfect; 
these  reasons  existed  from  all  eternity,  witb  precisely  the 
same  weij;;ht  which  they  now  have.  Therefore  this  inten- 
tion existed  from  all  eternity.  The  besto'\ment  of  this 
^iU,  of  this  divine  life,  is  in  cons  quence  .f  n  immu- 
table, wise,  benevolent,  merciful  and  ete^n^l  intention. 
All  this,  it  appears  to  ms,  is  plain  and  undeniable. 


76  Letters  on  the  Divine  Furpose, 

Now  this  intention  is  the  decree  of  God.  To  say  thv^l 
God  intended,  and  that  he  decreed  from  all  eternity  to 
bestow  a  favor,  is,  in  »jy  view,  the  ?anrie  thing.  U  is  the 
same  also  with  foreordination.  Tlis  means  the  deter- 
cjining  to  bestow  a  gift,  before  the  Ur>,c  drrives,  when 
the  gift  is  actualiy  brstowed.  Tlws  term  is  used  in  ac- 
commodafion  to  our  weakness;  fo?-  will:  God  there  is 
neither /ere,  nor  after  ordsnatton  What  we  call  past, 
presi-nt,  Jirsd  fiitur*  ,  aie  equally  present  to  his  int^iiite 
mind.  Tho  v  ord  election  nteaiiS  -ub»tan'ia!l\  !he  same 
thinj;.  At  first  view,  it  may  appear,  more  forcibly  to 
su^-irst  to  i.ur  mind,  in  connexion  witii  tiie  mtention,  an 
idea,  either  of  the  gift,  or  tht  person  on  whonj  jt  is  con- 
ferred. This,  however,  js  more  owin^  to  our  inatten- 
tion, .;>in  to  any  real  (iifiVrence  in  the  meaning  of  these 
terms.  If  G^  '  intends  to  bestow  a  gits,  that  gift  must  as 
certaiidy  bo  ir;  ;  »  Mitention  as  the  bestowment  of  it;  and 
tho  person  orf  whom  it  is  to  bo  conferred,  as  certainly  as 
the  iiift  and  its  bestowmont.  To  -ay  tliat  a  thing  is  in- 
tended, purposed  or  designed  b^  the  Almighty,  is  the 
same  thing  as  to  say,  that  it  is  decreed,  or  foreordained. 
To  say  that  God  intends  to  confer  a  f.ivor  on  any  pirtic- 
ular  person,  is  the  same  as  to  say,  that  this  person  is 
elec  ted  for  that  purpose.  Of  course,  to  say  that  there 
is  neither  <lecree,  nor  tbreordination  of  God,  is  the  same 
as  to  say,-  that  he  has  no  intention;  and  that  the  gifts 
which  he  bestows,  are  given  witl'out  intention.  To  say 
that  there  is  nothing  decreed  or  foreordnined,  is  the  same 
as  to  any,  that  he  never  intended  to  do  any  thing.  To 
say  that  no  person  was  ever  elected,  is  the  same  as  to 
say,  thnt  God  never  intended  a:  y  person  to  receive  his 
gift.  The  same  remarks  are  true  respecting  the  terms 
predestinntion,  predestinate,  ai.d  predestinated;  they 
mean  the  intention  of  God  to  be^-tow  a  favor,  or  to  bring 
an  event  to  pass:  the  favor  bestovved,  and  the  person  on 
whom  it  is  conferred,  ure^predestinated  for  these  purpo* 
ses. 

Any  person,  who  reads  the  Bible  with  attention,  may 
easily  perceive  that  the  above  terms  mean  tho  sanne 
thing,  when  applied  to  God  and  his  designs.  In  proof  oi 
this,  permit  me  to  refer  you  to  <i  few  words^,  in  the  origi- 
•aal  of  the  New  Testament,—  Eoi^/^vJ?,  according  to  Park- 
iiurst,  siguities,  design,  purpose,  decree,  counseL     Luke 


Letters  on  the  Dvine  F  irpose.  77 

Vii,  30;  The.  Pharisees  and  lazvyers  rejected  the  counsel 
(tYJV  i3oV?\>y}v)  of  Gad  as!;a{nst  themselves.  Arts  li,  23; 
&/«,  being  delivered  by  the  determinate  counsel  {pOvXYl) 
and  fo*-ekjiozioledge  of  God,  <^i:.*  Bov^j^ai  signifies,  to 
will,  to  design,  to  will  witli  aut'toritv-  to  decree,  to  or^ 
Mn,  AcU  ^i'u  ^;—intendiag  ((}oV?M(J£VOg)  after  Easter, 
^'C.  1  Cor.  xii,  11;  ihe  spirit  dividing  to  every  man  sev- 
erally as  he  will  (xaQQg  ^OV^Tat)  Jarrif>s  i,  18;  of  his 
ozvn  will  ((Sov^d^ig)  befrat  he  us,  fyc.  Aoy(Mi  derived 
from  Aoxeo,  to  think,  judge,  to  think  proper,  to  deter- 
fnine — signities  a  decree,  ordinance,  whether  hurnan  or 
divine.  It  means  thf  ordiminces  of  the  ceremonial  lavy, 
as  m  Eph.  ii,  15;  Col.  ii,  14;  also  the  decree  of  Csesar, 
Luke  ii,  1,  and  A^-ts  xvii,  7;  aUor  thx>  decrees  ordained 
by  the  Apostles  and  Elders,  Acts  xvi,  4;- We  are  told, 
Acts  xii,  4,  that  Herod,   having  apprehended  Peter,  put 

hi.ii  in  prison,  intending  (i3ov7^0lA£VOg)  after  Easter  to 
bring  him  forth,  to  the  people.  Acts  v .  28.  Behold,  .said 
the  high  priest  to  the  Apostles,  ye  have  tilled  Jerusalem 
with  your  doctrine,  and  intend  (/iot'AsO'fe)  to  bring  this 
man's  blood  upon  us.  The  word  used,  in  both  these 
passages,  to  express  the  intention  of  man,  is  the  same 
which  is  used  respecting  the  Spirit,  in  the  distribution  of 
his  gifts.  1  Cor.  xii.  11;  dividing  to  every  man  seve- 
rally as  he  will  QSoV/^rou)  translated  by  M'Knight  and 
Thompson  as  he  pleaseth.  Or  with  equal  propriety  it 
might  he  rendered,  as  he  intends  purposes,  or  decrees; 
that  is,  according  to  his  own  iijt<  ntion  or  decree.  Jamee 
i,  18;  a  participle  of  the  same  verb  is  applied  to  God: 
Of  his  own  will  QSovXeOeig)  begat  he  us  with  the  word 
of  truth.  M'Knight  renders  ii  thus;  Ha.ving  -willed  it,  he 
bath  begotten  us,  &c.  that  is,  having  intended,  decreed 
or  designed  it;  either  of  which  would  convey  the  same 
idea.  Dr  M'Knight's  note,  ou  these  words,  is  worthy  of 
remark;  "The  regent'ration  of  men  is  not  a  necessary 
act  in  God,  but  proceeds  from  hi:f  own  free,  will.  Ail  the 
actions  of  God  are  perfectly  free."  This  will,  this  plea- 
sure of  God,  according  to  which  his  own  fivors  are  be- 
stowed, and  his  own  works  are  pi^rn^rmnd,  is  not  ex- 
pressed, in  the.  comnon  translation,  by  the  term  inten- 
tion, or  design;  but  the  same  word,  as  we  have  seen,  in 

7=Xt 


78  Letters  on  the  Divine  Purpose. 

the  original,  respecting  the  will  of  men,  translated  intend- 
ing,  and  intend,  is  applied  to  the  Spirit,  and  to  God,  The 
word  decree,  is  not  so  often  used  with  this  view  as  some 
others.  The  terms  counsel,  purpose,  mid  ordinance  are 
those  most  frequently  used  to  express*  the  will  or  pur- 
pose of  Jehovah.  Psalm  xxxiii,  11;  The  counsel  oj  the 
Lord  standeth  forever.  The  same  mieaning  would  be 
conveyed  if  the  word  intention  or  design  was  used  for 
counsel.  Isaiah  xlvi,  10;  My  couTiiel  shall  stand  and  I 
'will  do  all  my  pleasure.  My  design,  or  my  decree,  shall 
stand,  conveys  the  same  idea.  Acts  xx,  27;  For  I  have 
not  shunned  to  declare  unto  you  the  whole  counsel  of  God. 
The  Apostle  means  that  he  had  faithfully  explained  all 
the  great  and  immutable  principles  of  the  gospel,  the 
whole  gracious  plan  of  redemption  through  a  divine  Sa- 
viour. The  same  term  is  employed  to  express  the  re- 
sult of  those  deliberations  in  which  men  are  often  en- 
gaged. Jer.  li,  29;  Every  purpose  of  the  Lord  shall  be 
'performed  against  Babylon.  We  have  already  seen  with 
what  accuracy  this  intention,  this  decree  of  God  was  ac- 
complished in  the  destruction  of  Babylon.  1  Tim.  i,  9; 
Who  hath  saved  us,  and  called  ns — according  t*  his  own 
purpose  and  grace:  "In  accomplishment  of  his  own  pur- 
pose and  ^ift."  The  sense  would  be  the  same  if  the 
word  intention,  or  design  were  used,  instead  of  purpose. 
The  terms,  predestinate,  predestinated,  and  predestina- 
tion are  peculiarly  objectionable  to  many  pious  people. 
I  say  the  terms;  tor  I  hope  they  do  not  object  to  the 
jVieanmg  of  these  terms,  when  expressed  in  other  words, 
Predestmate,  and  predestinated  are  both  used  in  scrip- 
ture, ihoujih  predestination  is  not.  It  is,  however,  si 
word  of  creditable  parentage,  being  as  regularly  derived 
from  its  verb,  to  predestinate,  as  intention  is  from  the 
verb,  to  intend.  If  these  words  were  correctly  under- 
stood, they  would  cease  to  excite  those  unpleasant  feel- 
ings with  whicu,  in  some  minds,  they  are  uniformly  asso- 
ciated. Permit  me  to  introduce  them  to  your  acquain- 
tance, not  in  the  garb  which  prejudice  has  lent  them, 
but  in  that  plain  and  dignified  dress  which  they  wear  m 
the  sacred  volume.  The  passages  in  which  the  word  is 
used,  are  but  few.  Romans  viii,  29,  30;  For  whom  he 
did  foreknow,  he  also  did  predestinate  to  be  conformed  to 
fke  image  of  his  son — Moreover,  zvhom  he  did  preiiesti' 


Letters  on  the  Divine  Purpose*  79 

fia/c,  them  he  also  called,  ^c.  Eph.  i,  5;  Having  predes- 
tinated us  to  the  adoption  of  children  by  Jesus  Christ  to 
himself,  according  to  the  good  pleasure  of  his  will,  verse 
11;  In  "whom  also  we  have  obtained  an  inheritance,  being 
predestinated  according  to  the  pleasure  of  him  who  worketh. 
nil  things  after  the  counsel  of  his  own  will.  The  word 
translated  predastinate,  is,  in  the  original,  TtpOOptfo). 
This  rerb  is  compounded  of  TtpO,  which  signities  before; 
and  Opi^Q,  which  signifies  to  l»onnd.  limit,  to  determine, 
decree,  appoint.  Therefore  Tipoopf^w,  signifies  to  de- 
termine, appoint  or  decree  any  tnmg  before  hand;  that 
is,  before  it  comes  to  pass,  or,  as  our  translators  be- 
lieved, to  predestinate.  This  translation  is  retained  al- 
so by  Dr  M^Knight.  That  the  word,  in  the  passages 
just  quoted,  is  used  in  connexion,  with  the  great  subject 
of  man's  redemption,  is  unquestionable.  Those  whom 
God  predestinated,  he  predestinated  to  be  conformed  to 
the  image  of  his  Son;  that  is,  that  they  should  resemble 
the  divine  Saviour  in  their  moral  character;  in  opposi- 
tion and  hatred  to  sin;  in  love  to  God  and  man;  in  faith, 
zeal,  and  self-denial,  meekness,  humility,  heavenly  mind- 
edness,  devotion  and  holiness.  The  grand  object  of  this 
predestination  is,  that  sinners  should  be  regenerated^ 
made  holy  and  enjoy  everlasting  happiness.  That  they 
might  attain  this  ronformity,  be  also  called  them;  that  is, 
by  the  preaching  of  the  ijospel,  which  the  holy  spirit  ren- 
«lered  effectual  in  turning  them  from  darkness  to  light, 
that  they  might  be  sanctified  through  the  truth.  In  Epiie- 
sians,  the  object  of  predestination  is  substantially  the 
same;  To  the  adoption  of  sons.  Those  who  bear  the  im- 
age of  Christ,  are  children  of  God,  and  those  are  children 
of  God,  who  bear  the  imajre  of  their  Saviour.  In  the  latter 
passages  we  are  informed  that  this  is  in  consequence  of 
the  mediation  of  Christ;  by  Jesus  Christ.  We  have  also 
the  origin  of  the  whole  gracious  plan,  stated  for  our  con- 
temjdalion.  It  is  accordino  to  the  good  pleasure  of  his  will. 
In  all  thi*  I  can  see  notluns  objectionable.  None  will 
deem  it  objectionable  that  sinners  should  be  saved;  fof 
it  IS  a  work  in  all  resi»ecls,  worthy  of  God.  Satan,  in- 
deed, with  all  hi*  malic.t',  subtlety  and  povver,  is  opposed 
to  ibis  work;  f>ul  all  the  holy  angels  rejoice  in  it,  and 
labor  to  promote  it.     if  sinners  are  to  be  saved,  in  what 


80  Lefters  on  the  Dhnne  Purpose. 

manner  shall  this  be  done?  Can  it  be  objectionable  thai 
in  order  to  their  admission  to  heaven,  they  should  6rst 
be  made  holy;  that  their  hearts  should  be  so  completely 
changed  as  to  resemble  the  lovely  atid  heavenly  charac- 
ter ot' Jesus,  the  son  of  God;  that  they  should  be  adopted 
into  the  family  of  their  Father  in  hea-vn,  and  trained  up 
in  the  esercise  of  every  (ilial  affection,  in  habits  of  hum- 
ble submission,  and  cheerful  obedience  to  the  divine  will? 
If  they  are  to  be  made  holy,  by  what  mean?  is  this  holi- 
ness to  be  produced?  Can  there  be  riny  objection  to  the 
Gospel,  as  the  means  of  this  happy  change?  Never  were 
iueans  better  adapted  to  :m  end,  than  the  gospel  is  to  this. 
By  the  word  of  truth  they  are  begotten,  born  againj 
sanctified,  saved.  By  the  gospel  they  are  called,  vvarnedj 
impressed,  invited,  enlightened,  cv<mforted,  animated, 
governed.  The  gospel  is  the  ■w/'sdom  of  God^  and  the 
jpower  of  God  unto  salvation  to  every  one  who  believeth. 
Through  whose  friendship  shall  these  means  be  provided: 
this  waij  of  holiness  be  marked  out;  this  access  to  the  Fa- 
ther be  opened  for  sinners?  Can  there  be  any  objection 
to  the  mediation  of  Christ?  Before  we  ohject,  let  us  see 
that  our  objections  be  well  founded.  Let  us  first  be  con- 
vinced that  he  neglects  his  disciples;  that  his  ear  is  too 
heavy  to  hear  their  cries,  his  arm  too  short  to  deliver 
them,  his  righteousness  too  scanty  to  cover  tliem,  his 
blood  without  virtue  to  cleanse  them.  If  no  deficiency 
can  be  discovered,  tben,  no  objection  can  be  made  to  his 
mediation:  Ke  was  chosen  of  God  to  brii;ij;  many  sons 
unto  glory.  With  Whom  is  this  plan  to  originate,  that  it 
may  be  unobjectionable  to  us?  Would  we  be  better 
pleased,  if  it  was  a  plan  of  our  own  devising?  We  are 
indeed,  generally  fond  of  our  own  opimons,  and  of  the 
productions  of  our  own  eifoits.  But  .ire  we,  with  the 
angels  for  our  assistants,  co^jpetent  to  this  task?  Could 
Tve  grasp  the  mighty  ^uhj^'^•t?  Could  we  arrange  in  alJ 
its  parts  and  its  piovisions,  a  system  which  is  to  embrace 
ihe  world,  to  purif}'  and  govern  the  sinful,  polluted  he»art 
©f  man,  to  triumph  over  Satan,  to  save  the  soul,  reconcile 
the  pardon  of  sm  with  the  rights  of  the  divine  govern- 
ment, kindle  in  heaven  its;  iiiightest  glories, diffuse  tlirougb 
the  universe  the  sublime'*'  joy,  and  r^perate  tlirongh  an 
endless  duration?  if  we  could  n(n  devise  such  a  plan, 
let  us  thankfully  receive  it  from  the  wisdom  of  Him  vrho 


Letters  on  the  Divine  Purpose,  81 

ulone  could  be  the  author  of  it.  IfluMS  its  author,  then 
the  whole  plan  must  he  according  to  his  own  pleasure. 
It  cannot  possjhlj'  have  any  otlirr  origin,  it  is  a  scheme 
of  his  own  wisdom,  goodm^^s  and  mercy,  li  is,  therefore, 
free^  in  the  strictest  sense.  As  h<'  alone  could  devise 
this  plan,  so  he  alone  can  execute  it.  Men  and  angels 
are  as  absolutely  unable  to  arromplish  this  merciful  de- 
sign as  th*^y  are  to  devise  it-  If  il  is  arcomplished,  it 
must  be  done  by  divine  power.  If  sinners;  are  saved, 
they  must  be  saved  by  grace.  'The  whole,  from  first  to 
last,  is  rtccoiding  to  tii-  good  pleasure,  to  I  he  counsel  oi 
his  will.  If  he  s;ives  sinners,  it  must  be  according  to  his 
own  intention  or  according  to  the  intention  <>f  others,  or  it 
must  be  without  intrt  lion.  The  ahsunlity  of  this  last 
supposition,  we  have  already  seen.  It  is  equally  absurd 
to  suppose  that  in  saving  smners.  he  works  according  to 
the  plan,  the  intention  or  pleasure  of  others,  who  of 
course,  must  be  his  cre^'tures,  and  who  can  ^exercise  no 
wisdom  but  what  he  was  pleased  to  give  them.  There  is 
no  escaping  therefore,  from  the  conclusion,  that  in  the 
salvation  of  sinners,  he  works  accordmg  to  his  own  de- 
sign; and  that  this  design  existed  fiom  all  eternity.  This 
is  the  predestination  of  the  New  Testament  Eternal 
life  is  the  gift  of  God.  He  could  not  bestow  this  gift 
without  an  intention  to  do  so.  If  such  was  his  intention, 
he  must  also  have  int^^nded  some  person,  or  persons  to 
receive  this  gift.  Now,  as  far  as  I  can  see,  il  will  convey 
precisely  the  same  idea,  to  say  that  these  persons  were 
destinated  to  this  end.  I  he  verb,  to  d^-^stinate,  according 
to  Dr  Joiinson.  signifies  to  desigr»  for  any  particular  end. 
And  if  the  destiiiation  of  these  person-  exist^^d  m  the  di- 
vine mind,  before  they  received  ihis  git't.  as  it  most  un- 
questionably did;  then  no  word  in  the  English  language 
can  express  more  clearly  that  act  of  God,  by  which  they 
were  marked  out,  than  the  worrl,  pretiestinate.  Like 
the  word  in  the  original,  of  which  this  is  a  correct  trans- 
lation, it  IS  compounded  of  pre,  which,  though  not  used 
separately  in  our  language,  signities,  before — generally 
adding  to  the  word  to  which  it  is  prefixed  the  idea  of 
priority  of  time,  and  deslinate,  which  is  to  design  to  a 
particular  end.  Prede-lmate,  therefore,  signities  to  de- 
sign beforehand,  any  pr-rson  or  thing  to  a  j»articular  end. 
Can  we  suppobe  that  the  intention  to  bestow  eternal  life. 


82  Letters  on  the  Divine  Purpose, 

was  fixed  in  the  divine  mind  from  all  eternity,  but  that 
the  persons  who  were  to  receive  this  gift  were  left  un- 
determined, till  the  very  moment  when  the  gift  was  be- 
stowed? Could  his  wi?^dom  or  kno'-vledge  be  greater  at 
that  moment  than  thev  werf  hefor<'?  If  not,  he  could  be 
no  better  qualitied  to  make  the  most  pro}>er  determina- 
tion, than  he  was  before;  of  course,  he  could  have  no 
reasons  for  doing  it,  it  this  moment,  which  were  not 
present  to  his  mind  before  the  foundation  of  the  world. 
And  neither  men  nor  angels  can  conceive  a  motive  forde-^ 
laymg  this  »letermination  after  all  the  reasons  on  which 
it  is  founded  are  fully  possessed. 

Such  are  myvieus  ot  truth,  clearly  taught  in  th*i  Bible, 
respecting  the  salvation  of  sinners.  All  who  believe  that 
God  bestov\s  his  fivors  in  rou'^eqnenre  of  an  intention, 
previously  existmg  in  his  j  ind;  and  that  this  intention 
embraces  not  only  the  gifts  bestowed,  but  also  the  per- 
sons on  whom  they  are  conferred  are  Predestinarians  and 
Calvinists.  Those  who  deny  the  doctrine  of  predestina- 
tion, of  course,  deny,  in  my  opinion,  that  God  ever  he- 
stowed  any  favors  on  the  huu»an  race;  or  affirm  that,  if 
he  has  conferred  any  favors,  he  has  done  it  without  an 
intention  of  doing  so.  To  say  that  God,  has  bestowed  no 
favors,  is  to  deny  that  any  of  the  human  race  have  been, 
or  wdi  be  sived;  for  if  saved,  ii  must  be  by  grace,  which 
is  unmerited  favor.  To  say  that  this  grace  is  given  with- 
out design,  is  to  say  that  when  God  saves  sinners,  he 
does  not  intend  to  do  it;  of  course,  it  must  be,  what  is 
generally  called,  accidental.  From  such  a  work,  effected 
without  design,  could  he  either  expect,  or  derive  glory, 
honor  and  praise?  But  the  Lord  Jesus  Christ  did  not 
come  into  this  world,  did  not  suffer  and  die,  did  not  rise 
from  the  dead  and  ascend  to  heaven;  the  holy  spirit  does 
not  enliy;IUen<  impress  and  change  the  heirt;  the  Bible 
was  not  jiiven,  and  is  not  preserved;  God  does  not  par- 
don, preserve,  and  iilorify  his  people  by  accident.  The 
vrhole  is  from  design;  and  tit  st  design  is  eternal. 


LETIEK    XIV. 

The  number  to  be  saved  depends  entirely  on  the  will  of  God. 

Let  me,  for  the  sake   of  farther  illustration,  suppose 
that  the  whole  human  race  consisted  of  one  thousand  in- 


Letters  on  the  Divine  Purpose,  83 

iiFidiials.  They  are  all  sinners  asiainst  God;  are  under 
sentence  of  condemnation,  and  deserve  to  perish.  They 
are  naturally  and  strongly  inclined  to  sin;  their  hearts 
keing  gOTerned  hy  an  artive  opposition  to  the  moral 
character  and  government  of  God,  which  prompts  theia 
to  transgress  his  law.  According  to  their  view,  the  lavv 
•f  God  is  contrary  to  their  interest;  because  it  foibids 
those  pleasures  which  they  love,  and  i\re  endeavoring  to 
enjoy.  They  delighted  in  those  things  which  this  lavr 
condemns,  and  hate  those  which  it  enjoins.  They  there- 
fore hate,  not  only  this  law  itself,  but  also  the  govern- 
ment to  which  it  belongs,  and  the  perfections  of  God  from 
which  it  flows.  They  desire  not  the  knowledge  of  his 
ways;  they  forget  and  rebel  against  him  habitually. — 
This  is  their  nature,  their  employment,  and  their  de- 
light. Now,  to  my  mind,  it  is  as  clear  as  mathematical 
demonstration  that  the  scheme  of  Redemption  never 
could  have  originated  with  them;  not  only  because  they 
are  utterly  incapable  of  devismg  the  plan,  but  also  be- 
cause they  are  utterly  and  decidedly  opposed  to  it.  The 
very  thing  from  which  the  Gospel  proposes  to  save  them, 
3S  the  very  thing  which  they  love;  of  course,  if  they 
could,  they  would  not  devise  any  means  of  deliverance 
from  it.  In  proportion  to  their  love  of  sin,  which  is  very 
sincere,  they  will  object  to  such  a  plan  being  devised  and 
brought  into  operation  by  another.  It  is  undeniable, 
therefore,  that  if  they  are  saved,  the  plan  must  originate 
Avith  God,  But  he  cannot  be  under  any  obligation  to  de- 
vise this  plan;  it  must,  theiefore,  be  free;  all  the  mo- 
tives leading  to  it,  and  all  the  reasons  on  which  it  is 
founded,  must  exist  in  his  own  nature.  Unless  it  is  ac- 
cording to  his  own  pleasure,  il  cannot  be  at  all.  Whether 
he  will  save  or  destroy  them,  depends  solely  on  his  own 
decision;  no  creature  has  a  right  to  interfere.  They  de- 
serve every  one  of  them  to  be  consigned  to  endless 
misery.  Thanks  be  to  his  holy  name,  he  has  decided  in 
favor  of  mercy  and  salvation.  His  wisdom  has  devised  a 
plan  which  will  bring  more  glory  to  his  name  than  ail  his 
•ther  works.  All  that  pertains  to  this  plan,  its  provi- 
sions, its  measures,  its  means,  as  well  as  the  plan  itself, 
must  be  according  to  his  own  decision:  his  will,  his  sove- 
reign pleasure,  reigns  over  and  throughout  the  whole. 
It  is  undeserved;  it  is  unsolicited;  nay  it  is  eren  opposed 
by  those  for  whom  it  is  intended. 


84  Letters  on  ihe  Divine  Purpose, 

The  number  to  be  saved,  whether  the  whole,  or  only 
a  part,  depends  entirely  on  his  own  will;  no  creyture  has 
a  right  to  interf<^re  with  this  derision.  Nor  can  I  possi- 
bly suppose  that  this  point  is  left  undecided,  in  the  coun- 
sels of  infinite  wisdom.  That  God  alone  has  the  rij^ht, 
and  that  he  is  compei«Mit  to  decide,  is  evident.  If,  howe- 
Ter,  it  should  he  supposed  that  thi«i  point  is  not  flecided; 
that  the  great  Jehovah  thought  proper  to  determine  every 
thing  else  belono;ing  to  this  wondertul  arid  gracious  plan, 
except  the  nufuber  to  be  saved;  then,  permit  me  to  ask, 
by  whom  is  this  important  point  to  be  derided?  to  whom 
shall  it  be  referred?  shall  God.  by  his  own  wisdom,  de- 
termine every  thing  else,  and  refer  this  matter  to  the  holy 
angels;  leave  it  with  them  to  decide?  There  is  not  an 
angel  in  heaven  vvho  would  not  shudder  at  the  idea;  they 
know  too  much  of  the  intinite  wisdom  of  their  sovereign 
to  think  of  undertaking  a  task  like  this;  of  dictating,  el- 
even oflfe ring  advice  to  him.  What  he  does  they  approve 
and  adore,  bhall  it  be  left  with  sinners  themselves  to 
decide?  Let  the  question,  then,  be  proposed,  in  suc- 
cession, to  each  individual  to  answer  for  himself:  Are 
you  willing  to  be  saved?  Are  you  willing  to  cease  from 
sin,  and  to  become  holy?  The  whole  thousand  would  be 
unanimous  in  answering,  No!  They  would  answer  ac- 
cording to  their  own  nature,  their  own  inchnations,  de- 
sires and  affections,  which  are  all  sinful;  each  one  would, 
therefore,  without  hesitation  say,  No!  Th;it  this  is  not 
a  slanderous  exaggeration,  but  a  sober  and  solemn  truth, 
the  unequivocal  language  of  scripture,  and  all  accurate 
observation  of  human  life,  do  abundantly  prove.  To 
suppose  that  a  different  answer  would  be  given,  is  to  sup- 
pose that  he  who  gives  it.  is  not  a  sinner;  of  course,  thai; 
he  is  not  one  of  this  thousand;  or,  that  he  does  not  be- 
long to  the  human  race.  Such  then  would  be  the  result, 
if  this  decision  were  left  to  man;  for  if  this  were  the 
answer  of  each  individual  respecting  himself,  it  would  be 
the  answer  of  the  whole  thousand  collectively.  The 
whole  plan  of  salvation  would  fail.  The  sufferings  of  the 
Saviour,  the  proclamations  of  mercy,  the  offers  of  par- 
don, would  all  be  in  vain !  Not  one  of  the  whole 
thousand  are  willing  to  cease  from  sin,  or  cherish  one 
devout  sentiment.  They  unanimously  prefer  the  prac- 
tice and  the  pleasures  of  sin;  of  course,  reject  these  of- 


Letters  on  the  Divine  Purpose,  85 

iers.     Such  is  the  reception  with  which  the  gospel  uni- 
versally  meets  from  man,  under  the  influence  of  de 
praved  nature. 

But  why  should  we  suppose  that  God  has  not  deter- 
mined this  point,  whether  the  whole,  or  only  a  part  oi' 
the  guilty  shall  be  saved?  Is  it  because  he  is  incompe- 
tent to  the  task?  Who  then  are  more  competent  than 
he?  Certainly  it  is  a  decision  of  great  importance  in  the 
divine  government,  and  ought  to  be  made  in  such  a  man- 
ner as  would  best  promote  the  divine  glory.  To  whom 
is  this  glory  more  important,  and  more  precious  than  to 
God  himself?  Who  understands  more  clearly  than  he 
does,  the  means  of  securing  and  promoting  it?  Wisdom 
is  displayed  in  proposing  the  best  end,  and  in  devising 
means  best  calculated  to  accomplish  that  end.  Wh  it  end 
can  surpass  the  glory  of  God?  For  this  purpose  the 
universe  was  created;  for  this  purpose  the  plan  of  re- 
demption was  devised  ;  for  this  purpose  sinners  are 
saved:  they  are  vessels  of  mercy  which  he  prepares  to 
make  known  the  riches  of  his  glory.  If  then  it  is  inde- 
cision so  intimately  connected  with  the  divine  giory,  and 
requires  the  exercise  of  wisdom  of  the  greatest  wisdom, 
where  is  the  creature,  or  where  are  the  creatures  who 
possess  greater  wisdom  than  God;  and  who  could  decide 
this  point  in  a  manner  better  calculated  than  he,  to  pro- 
mote this  glory?  The  collected  wisdom  of  the  universe, 
when  compared  with  that  of  Jehovah,  is  less  than  (he 
taper  compared  with  the  sun.  Whatever  others  may 
think  and  say,  to  my  mind  it  is  perfectly  clear,  not  only 
that  God  is  competent,  but  that  he  alone  is  competent  to 
decide  this  question. 

Or  shall  we  suppose  he  declines  this  decision  because 
he  has  not  the  right  to  make  it.  Who  then  possess  this 
right;  and  from  whence  do  they  derive  it?  Creatures 
derive  their  existence,  and  all  that  they  possess  from  God. 
If  they  possess  this  right  they  must  have  derived  it  from 
the  Creator.  If  he  conferred  it  on  them,  he  must  have 
previously  possessed  it  himself;  and  as  all  that  he  does 
is  according  to  the  counsels  of  infinite  wisdom,  he  must 
have  had  reasons  for  this  transfer  which  infinite  wisdom 
approves.  What  are  these  reasons?  Will  creatures  ex- 
ercise this  right,  and  decide  this  point,  with  greater  sffety 
to  the  divine  government,  and  more  to  the  glory  of  Go5 

8 


86  Letters  on  the  Diviiie  Purpose. 

than  he  himself  could  do?  Unless  thfy  rould  make  a  bet- 
ter derision  than  he  could,  there  would  be  no  reason  for 
transferring  this  ri2:ht  to  them;  and  without  a  reason,  such 
as  infinite  wisdom  will  approve,  the  transfer  cannot  be 
made.  A  better  de«  ision  they  rould  not  form  unless  the}' 
possessed  greater  wisdom  than  he  does.  This  is  impos- 
sible; for  his  wisdom  is  intinite.  It  requires,  therefore, 
hut  a  little  soher  reflertion  to  see  that  this  supposition 
leads  to  the  grossest  absurdity. 

If  then  creatures  attempt  to  exercise  this  right,  they 
must  have  usurped  it.  They  must  arrogate  to  them- 
selves the  high  prerogative  of  God,  and  thus  undertake 
to  prescribe  to  their  Maker  and  their  Judge,  what  he 
must  do.  For  those  who  exerci«=e  a  right,  do  not  merely 
offer  advice,  but  prnnoiHice  an  nuthor-tative  sentence. 
Now  we  are  perfectly  sure  that  the  holy  angels  will  not 
usurp  this  high  prerogative  of  God;  they  will  not  under- 
take to  legislate  for  their  Sovereign.  If  it  be  usurped 
and  exercised,  it  must  be  done  by  men:  by  the  very 
criminals  whose  case  is  involved  in  the  decision.  That 
they  are  capahle  of  attem|)tirig  such  a  daring  outrage,  is 
a  melancholy  fact.  In  'a  manner  as  unequivocal  and  as 
intelligible  as  words  could  be,  by  their  confirmed  dispo- 
sition and  their  uniforn)  practice,  they  are  daily  and 
hourly  declaring  their  di«iapprobation  of  the  divine  law. 
By  their  love  of  sin,  they  reproach  this  law  as  neither 
just  nor  good.  Su^-h  is  the  madness  and  folly  of  sinners, 
that  they  are  capable  ot  arrogating  the  right  of  deciding 
this  momentous  rase.  But  what  would  be  their  decision? 
We  have  already  seen  that  they  vtould  decide  against 
that  part  of  salv.ition  which  implies  and  requires  deliver- 
ance from  sin.  That  they  would-  object  to  regeneration 
and  holiness  of  heart  and  life,  is  just  as  certain  as  tliat,  by 
nature,  they  love  and  practice  sin.  Their  sentence 
would  be  according  to  their  own  character,  and  what 
they  conceived  to  be  their  own  interest.  For  it  is  im- 
possible for  men,  or  angels,  or  even  for  God  himself,  to 
love  and  choose,  at  the  same  time,  two  things  so  diamet- 
rically opposite  as  sin  and  holiness.  Let  us  suppose 
then,  that  each  individual  gives  his  decision  of  this  case, 
and  it  will  be  this:  *'  I  am  not  to  be  finally  condemned- 
I  am  to  walk  according  to  my  own  lusts;  to  gratify  my 
own  desiresj  to  live  according  to  my  own  pleasure,  with- 


Letters  on  the  Divine  Purpose.  97 

out  control,  and  without  punishment."  This  would  be 
the  unanimous  voice  of  the  whole  thousand;  for  their 
natures  are  all  the  «ame.  This  is  the  decision  of  a  crimi- 
nal respecting  himself,  whose  crimes  are  deeper  than 
crimson,  and  more  numerous  than  the  stars  in  the  sky; 
whos"?  si;uilt  is  established  by  testi'uony  clearer  than  the 
sun.  It  is  the  decision  of  on<^  whose  character  is  f>>lly, 
dictatinsi  to  infinite  wisdom.  It  is  a  wenk,  selfish,  vvicked, 
condemned  rebel,  spiirninjj;  the  clemency  of  his  sovereign; 
claimiHij;  the  privileije  of  prostrating;  the  best  of  l;iws  un- 
der Kis  {ee.i  with  impunity;  proiiomirini:  an  authoritative 
sentence,  ivhich  through  an  endless  duration,  is  to  have 
an  important  intlnence  on  the  ij;overnment  of  the  universe. 
Now,  i  question  very  much,  whether  the  ingenuity  of 
man,  oi  even  the  talent  of. an  antj;el,  could  conceive  a 
more  palpable  ahsurdity  than  this  consiimnate  folly  and 
daring  wickedness,  usurping  the  reins  of  government  from 
the  hands  of  infinite  wisdom  ind  perfect  goodn "ss.  The 
con<'lusion,  in  my  view,  is  un  tvoi<lable,  that  God  alone 
has  the  right  to  decide  this  point. 

Let  us,  however,  .take  another  view  of  the  subject. 
The  government  of  moral  agents  is  exclusively  m  the 
hands  of  God;  from  him  they  have  received  those  I  vvs 
by  which  they  ought  tO  be  r»^i£ul.ited;  to  him  alon  ihey 
are  accountable.  The  infliction  of  punishment,  md  the 
exercise  of  merry,  are  imong  the  most  important  mea- 
sures of  all  governments,  both  human  and  divine.  Now, 
according  to  supposition,  there  are  under  this  moral  gov- 
ernment, one  thousand  criminal,  justly  condemned,  who 
deserve  to  perish.  The  question  to  be  derided  is,  whe- 
ther th.e  whole  number,  or  only  a  part  of  them  shall  be 
punished  as  they  deserve,  whether  the  whole  or  only  a 
part,  shall  be  saved.  Admit  for  a  moment,  that  there  is 
neither  folly,  presumption,  nor  wickedness,  in  creatures 
deciding  this  case;  sufipose  they  determine  the  number 
to  be  saved;  yet  they  could  not  possibly  execute  their 
own  sentence..  This  can  be  done  by  God  idone.  Sal- 
vation is  the  gracious  gift  of  God;  and  it  is  not  even  sup- 
posahle  that  creatures  can  bestovv  the  favor  of  God  their 
Sovereign,  on  whomsoever  they  please.  In  executing 
this  sentence  he  would  not  vvork  after  the  counsel  of  his 
own  will,  but  according  to  the  will  oi'  another.  VVhile 
inflicting  deserved  punishment,  or  dispensing  unmerited 


38  Letters  on  the  Divine  Purpose. 

pardon,  he  would  only  fill  the  suhordinate  office  of  exe- 
cutor of  the  will  and  pleasure  of  others.  He  could  not, 
then,  with  propriety,  be  called  the  Supreme  Ruler;  in 
as  much  as  there  are  others,  by  whose  decision,  in  these 
important  measures,  he  is  governed.  This  part  of  the 
government,  so  important,  and  so  difficult,  at  least  with 
mnn,  to  be  administered  with  safety,  would  not  be  his, 
but  would  belong  to  those  whose  will  he  obeys.  You 
will,  at  once,  perceive  that  this  violates  all  our  ideas  of 
propriety,  and  is  directly  contrary  to  the  ivhole  tenor  of 
scripture.  'J  hose  who  suppose  that  God  himself  does 
not  decide  this  question,  must  suppose  that  he  does  not 
sustain  the  high  and  august  charncter  of  Supreme  Ruler 
of  the  Universe;  that  in  some  importnnt  measures,  he  is 
only  the  subordinate  agent  of  others.  Those  who  be- 
lieve that  he  is  the  Siipreme  Ruler,  believe,  of  course, 
that  he  decides  respecting  this  and  every  other  measure 
of  his  own  government. 

That  the  Lord,  Jehovah,  and  he  alone,  is  competent 
to  decide  this  question;  that  he  alone  has  the  right;  that 
as  Supreme  Ruler  he  must  decide  it;  appears  to  be  the 
unavoidable  conclusion,  flowing  from  premises  clearly 
established. 

Another  point,  of  great  importance,  in  the  scheme  of 
redemption  is,  when  shall  this  decision  be  made;  or 
when  has  it  been  made?  T  he  whole  scheme  will  soon 
come  to  a  close;  the  last  pardon  will  soon  be  given;  the 
Son  will  soon  deliver  up  the  kingdom  to  the  Father,  that 
God  may  be  all  in  all.  The  decision  must  be  made  be- 
fore that  day  arrives.  The  number  of  those  who  shall 
enter  into  the  joy  of  their  Lord.,  will  then  be  completed, 
neither  to  be  increased  nor  diminished  forever,  if  it 
should  be  supposed  that  God  has  not  determined  this 
m-atter  before,  he  must  determine  it  then.  His  determi- 
nation, let  it  be  formed  when  it  may,  must  rest  upon  such 
reasons  as  infinite  wisdom  will  approve;  for  this  is  the 
character  of  all  his  works.  He  does  nothing  in  an  arbi- 
trary manner,  but  all  things  according  to  the  counsels  of 
his  wisdom.  These  reasons  are  not  discovered  by  inves- 
tigation, nor  his  wisdom  increased  by  experience.  He 
is,  then,  as  competent  to  make  the  decision  now,  as  he 
will  be  at  the  last  moment  of  time.  But  those  reasons 
were  as  well  known  to  him,   were  as  clearly  perceived. 


Letters  on  the  Divine  Purpose*  89 

before  the  foundation  of  the  world,  as  they  are  now.  I 
cannot,  then,  conceive,  nor  do  I  suppose  that  any  man 
can  conceive,  why  the  decision  should  be  delayed  after 
all  the  reasons  on  which  it  is  founded  are  clearly  per- 
ceived. And  as  it  is  certain  that  these  reasons  were 
thus  clearly  perceived  from  all  eternity,  it  is  equally  cer- 
tain, at  least  in  my  view,  that  from  all  eternity,  this  de- 
cision has  been  made. 

LETTER  XV. 

Ti'ie  mea7is  of  salvation,  suited  to  each  individxiLal ^  embraced 
in  the  divine  purpose. 

That  God  has  appointed  the  means  as  well  as  the  end, 
13  a  truth  which  ought  not  to  escape  our  attention.  If 
ihe  salvation  of  sinners  is  an  end,  determined  in  the  coun- 
sels of  heaven,  the  means  for  accomplishing  this  end,  are 
also  appointed,  by  the  same  counsels.  These  means  are 
wisely  adapted  to  the  necessities  and  character  of  sinners. 
They  are  guilty;  and  need  pardon;  they  are  depraved, 
and  need  regeneration  and  holiness;  they  are  ignorant, 
and  need  instruction. 

That  mankind  are  ignorant,  by  nature,  of  the  plan  of 
salvation,  through  a  divine  Saviour,  is  an  undeniable 
truth.  That  the}'  are  ignorant  of  the  true  character  of 
God,  is  equally  evident.  Some  idea  of  a  Supreme  Being 
may,  indeed,  be  found  in  most  nations;  but  this  knowl- 
edge is  so  blended  vvith  error  and  absurdity  as  to  be  ut- 
terly insulHcient  to  answer  the  purpose  of  a  safe  guide. 
That  this  is  a  dangerous  ignorance,  destructive  to  the 
soul,  is  contirmed  by  observation  and  by  Scripture.  My 
people  perish  for  lack  of  knozvledge.  Having  the  under- 
standing  darkened,  being  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  because  of  the  blind- 
ness of  their  hearts.  In  order  to  salvation  it  is  evident 
that  this  ignorance  must  be  removed.  And  as  nothing 
but  light  can  remove  darkness,  so  nothing  but  knowledge 
can  dispel  ignorance.  Without  the  knowledge  of  the  gos- 
pel, there  can  be  no  salvation;  for  this  is  life  eternal,  that 
they  might  know  iheCy  the  only  true  God,  and  Jesus  Christ, 
znhom  thou  hast  sent.  This  knowledge  is  not,  now  at 
least,  acquired  by  miracle,  but  in  the  same  way  in  which 
the  knowledge  of  other  things  is  obtained;  by  the  appli- 

8* 


90  Letters  on  the  Divine  Purpose, 

cation  of  the  understanding;  by  attention  and  diligence- in 
study.  In  order  to  this,  the  means  of  inforn^ation  must 
be  placed  vvithin  the  reach  of  every  individual.  The 
Bible,  either  directly,  or  indirectly,  is  the  only  source 
from  whence  this  information  can  be  obtained.  All  who 
are  saved,  must  either  read  and  understand  the  Bible 
personally  themselves,  or  they  must  receive  instruction 
from  those  who  are  acquainted  with  it.  The  determina- 
tion, therefore,  to  save  sinners,  includes  the  means  on 
which  that  salvation  depends.  And  as  there  is  no  regen- 
eration without  the  word  of  God;  no  eternal  life  without 
the  knowledge  of  the  true  God,  and  of  Jesus  Christ;  and 
as  this  knowledge  can  only  be  obtained  from  the  Bible; 
the  divine  purpose  includes,  of  course,  the  presentment 
of  the  sacred  pages  to  their  attention.  The  design  of 
God  to  call,  to  justify,  to  glorify  sinners  secures  the  ex- 
istence and  concurrence  of  all  the  numerous  and  various 
circumstances  and  events  on  which  their  acquaintance 
with  the  Bible  depends.  There  is  almost  an  endless  vari- 
ety in  the  circumstances  and  events  whi(!h  bring  different 
individuals  to  this  acquaintance;  all  arranged  and  brought 
into  operation  at  the  proper  time,  and  in  their  proper  or- 
der by  the  wisdom  of  Him,  to  whom  all  his  works  are  knoxmi 
from  the  beginning.  Some  cannot  remember  the  time., 
when  the  care  of  pious  parents  began  to  store  their  minds 
with  religious  instruction;  others  arrive  at  maturity,  and 
even  old  age,  before  the  knowledge  of  a  Saviour  shines 
into  their  hearts. 

It  is  not,  however,  the  mere  possession  of  this  knowl- 
edge that  will  save  the  soul,  though  it  cannot  be  saved 
without  it.  Thousands  possess  it  in  various  degrees  who 
furnish  the  most  afflictive  proof  that  they  are  children  oj 
wrath.  No  degree  of  knowledge  without  a  change  of 
heart  will  prepare  sinners  for  the  joy  of  their  Lord. — 
This  change  is  effected  by  divine  power;  it  is  the  pecu- 
liar and  exclusive  work  of  the  divine  Spirit;  yet  this  di- 
vine Agent  generally  works  by  the  use  of  means,  and 
chiefly  by  the  instrumentality  of  truth.  That  some  are 
savingly  enlightened  by  reading  the  Bible,  without  the 
opportunity  of  attending  public  worship,  I  am  ready  to 
admit;  still  it  is  a  fact,  that  it  pleases  God^  by  the  foolish- 
ness.  of  preachings  to  save  those  who  believe.  By  this,  sin- 
ners are  generally  impressed  and  awakened,  and  chris- 


Letters  on  the  Divine  Purpose*  •  91 

tiaus  are  edified.  But  how  often  has  every  minister  of 
the  gospel  occasion  to  observe  and  lament,  that  his 
preaching  fails  to  awaken  the  careless!  His  most  solemn 
warnings;  his  most  plain  and  forcible  representations: 
his  most  earnest  and  affectionate  entreaties,  as  far  as  he 
can  observe,  are  in  vain!  Sabbath  after  sabbath,  and 
year  after  year,  many  of  his  hearers  attend  and  return 
from  the  house  of  God,  in  the  same  state  of  insensibility 
to  spiritual  things.  That  preacher  who  is  unwilling  to 
acknowledge  the  necessity  of  divine  agency  to  the  suc- 
cess of  the  gospel,  might  almost  as  vvell  acknowledge, 
that  it  is  not  Christ  Jesu",  but  himself,  he  is  preaching; 
that  he  is  not  making  full  proof  of  his  mmistry;  that  he 
only  wishes  to  secure  the  unhallowed  applause,  not  the 
salvation  of  his  hearers.  The  belief  of  this  doctrine  is 
their  onlj  refuge,  their  only  hope  of  suc(  ee-s;  this,  in  the 
midst  of  surroundinii;  discouragement-^,  unimates  them  to 
persevere.  His  influences  they  cannot  command;  but 
they  can  use  those  means,  which,  through  his  aid,  are  suc- 
cessful. Sometimes  the  hearer  is  more  attentive  and  se- 
rious; good  and  lasting  impressions  are  made.  This  i& 
often,  if  not  in  all  cases,  owing  to  a  different  slate  of  mind 
in  the  hearer.  Some  event  has  occurred  which  has 
brought  the  mind  mto  a  more  serious  mood;  which  has 
drawn  off  the  thoughts  a  little  more  than  usual  from  the 
world;  and  thus,  without  chan  ing  the  heart,  has  pre- 
y)ared  it  to  receive  the  word.  Some  narrow  escape  from 
danger;  some  afflictive  dispensation  of  providence;  some- 
thing in  the  conversation,  or  example  of  a  christian;  or 
some  daring  wickedness  in  a  profligate  sinner,  may,  in 
the  hands  of  the  spirit,  have  been  the  means  of  leading 
to  such  a  train  of  reflection  as  to  open  the  heart  for  the 
'  reception  of  the  gospel.  At  the  same  time,  without  sup- 
posing that  the  preaching  which  he  hears  is,  upon  the 
whole,  better  than  he  has  formerly  heard,  yet  there  may 
be  something  in  the  manner  of  the  preacher,  or  in  the 
sermon  itself,  peculiarly  adapted  to  his  present  state  of 
mind,  which  renders  it  more  interesting  and  more  im- 
pressive. Under  the  impulse  of  these  impressions, 
though  very  slight  compared  to  what  they  ought  to  be. 
yet  the  mind  is  excited  to  farther  reflections,  and  farther 
inquiries  respecting  spiritual  things;  and  is  thus  prepared 
to  observe  more  carefully  the  events  of  providence,  and 
to  hear  with  more  interest  and  more  prolit,  the  preach- 


9£  Letters  on  the  Divine  Purpose. 

ing  of  the  word.  Thus  that  insensibilit)?  of  heart,  and 
that  blindness  of  mind  which  characterize  impenitent  sin- 
ners, is  graduall}',  and  to  himself,  perhaps,  impercepti- 
bl)^  chanujed.  At  lensjth  the  truth,  respecting  his  own 
guilt  and  danger  is  admitted,  which,  formerly,  without 
this  preparation,  this  opening  of  the  heart,  would  have, 
been  heard  with  inattention,  or  have  been  rejected 
through  unbelief.  Thus  he  becomes  the  subject  of  those 
genuine  convictions  of  sin  which  extort  from  his  heart 
the  inquiry,  what  must  I  do.to  be  saved?  an  inquiry  which 
indicates  a  preparation  of  mind  to  welcome  the  Saviour, 
and  his  salvation.  By  the  dispens  itions  of  providence, 
and  chiefly  by  the  gospel  and  its  holy  ordinances,  he  is 
brought,  laboring  and  heavy  laden,  tu  the  Lamb  of  God. 
7vho  taketh  away  the  sin  of  the  world ,  in  vvhom  he\rusts 
with  an  humble  confidence;  and  tinds  joy  and  peace  in 
believing.  He  does  not  now,  with  cold  indifference, 
merely  admit  that  the  gospel  is  true;  he  rejoices  to  be- 
lieve and  feel  that  it  is  true;  he  embraces,  he  loves,  he 
clings  to  it  as  his  only  refuge,  his  only  ground  of  hope. 
His  heart  is  radically  changed;  he  is  a  new  creature;  he 
is  a  christian. 

Without  afliirming  that  the  holy  Spirit  observes  this 
method,  in  the  case  of  every  one,  brought  to  Christ;  yet 
I  am  inclined  to  think  it  more  generally  the  method,  than 
christians  are  aware  of.  In  giving  a  narrative  of  their 
religious  experience,  they  very  frequently  omit  those 
occurrences  and  those  events  which  pi  oduced  those  slight 
impressions,  those  tirst  thoughts  and  reflections,  whicli 
prepared  the  mind  to  receive  those  deeper  and  more 
perceptible  impressions,  vvith  which  they  usually  begin 
their  narrative.  The  very  first  reflection, >  with  the 
cause  which  produced  it,  ought  not  to  be  omitted,  any 
mx)re  than  those  more  decisive  effects,  which  flowed  from 
it.  That  circum^ta  K^e,  or  that  event,  which  proved  the 
c?iuse  of  such  reflection,  however  trivial  and  unimport- 
ant it  might  appear,  in  the  view  of  men,  was  appointed, 
in  the  counsels  of  infinite  wisdom,  as  an  important  part  oj 
the  means  of  turning  the  sinner  from  darkness  to  light. 
Without  this  occurrence,  the  reflection  to  which  it  gave 
rise,  would  not  have  been  excited;  and  without  this  re- 
flection, the  mind  would  not  have  been  disposed  to  hear 
the  gospel  with  the  same  profit:  and  thus  it  would  noi 
have  been  prepared  to  receive  those  deeper  impressions 


Letters  on  the  Divine  Purpose.  93 

and  those  genuine  convictions  for  sin,  which  may  be 
traced  back,  in  unbroken  connexion,  to  the  first  serious 
thought,  and  the  cause  which  produced  it.  If  that  event 
had  not  occurred  precisely  when  it  did,  this  reflection 
would  not  have  been  ex  ited;  the  mind  would  have  re- 
mained the  victim  of  that  insensibility,  which  would  have 
resisted  the  truth.  Had  the  jjospel  not  been  heard  while 
the  mind  was  in  this  state;  or  had  there  been  nothing  in 
the  manner  of  the  preacher,  or  in  his  sermon,  adapted 
to  this  state  of  mind,  the  effect  would  not  have  taken 
place.  Under  other  circumstances,  niid  with  a  different 
disposition,  the  sinner  mishl  have  heard,  as  he  had  often 
done  before,  and  as  thousand?!  are  habitually  hearing, 
with  the  most  stupid  indiff"erenre.  But  the  intention  of 
God  to  give  eternal  life,  secures  the  means  of  accom- 
plishing that  intention.  These  means,  wisely  adapted  to 
each  individual,  in  all  their  endless  variety,  in  their  mi- 
nutest details,  are  as  much  according  to  his  holy  and  sov- 
ereign pleasure,  as  the  plan  of  salvation  itself  The  holy 
Spirit,  with  unerring  and  effectu  d  control,  directs  that 
series  of  events,  that  success  on  of  mean*  v\liirh,  through 
his  agency,  become  inslrumeiitnl  in  proiuoiinji  the  moral 
improvement  of  the  mind,  from  the  ver}'  first  serious  re- 
flection, to  the  highest  exultation  of  faith  and  hope.  Un- 
certainty respecting  one  circumstance,  or  one  single 
event,  would  mark  wi  h  imperfection  the  plan  and  the 
work  of  the  Spirit;  all  the  subsequent  events,  which  flow 
from  this  as  their  cause,  would  be  equally  uncertain;  all 
the  impressions,  all  the  effects,  whh  h  these  events  are 
the  means  of  producing,  would  also  be  involved  in  the 
same  uncertainty.  The  whole  work,  and  of  course,  the 
salvation  of  the  soul,  might,  in  this  way,  be  uncertain. 
But  it  is  impossible  that  uncert.unty  csin  belong  to  the 
designs  of  God:  with  Him  there  is  nothing  vague,  indefi- 
nite or  uncertain. 

This  conclusion  I  do  not  see  how  to  avoid,  unless  we 
suppose  that,  by  the  grace  of  God,  the  sinner  is  turned 
into  a  mere  machine.  This,  indeed,  is  a  charge  often 
brought  against  Calvinism:  hut  it  is  like  all  other  charges 
brought  against  it— perfectly  groundless.  It  has  its 
origin"  in  prejudice,  or  in  iii;norance;  perhaps  in  both. 
It  would  not  be  a  whit  more  remote  from  truth  to  say, 
that  the  food  which  man  receives,  and  the  air  which  he 


94  Letters  on  the  Divine  Purpose, 

breathes,  turn  his  body  into  a  statute  of  marble,  than  to 
say,  that  the  doctrines  of  grace,  usually  called  Calvinis- 
tic,  turn  his  mind  into  a  machine,  without  intelhgence, 
without  thought  or  reflection;  and  which  can  be  moved 
only  by  physical  force.  The  doctrines  of  grace  produce 
their  effect  by  calling  into  action,  the  most  vigorous 
action,  every  farully  of  the  soul;  instead  of  destroying 
or  suspending,  they  awijken  into  lively  exercise,  all  the 
virtuous  sensibilities  of  the  heart.  They  furnish  the 
mind  with  useful  material  for  thought  and  reflection, 
while  they  present  to  the  heart,  ohjerts  most  worthy  of 
its  affections.  Wtjolesome  food,  water  and  air,  do  not 
more  nalurHlly,  nor  more  certainly,  nourish  the  body, 
than  the  doctrines  of  grace  improve,  exp^md  and  elevate 
the  mmd.  A-cordini:  to  these  doctrmes,  the  sinner  is 
not  driven,  blindfolded,  into  the  kingdom  of  heaven,  nor 
is  he  bound  to  it,  like  the  <acritice  with  rords  to  the 
altar;  in  the  day  of  divine  power  he  is  wilhng;  he  is  led, 
not  driven,  by  the  holy  spirit;  he  is  dr  iwn  by  loving 
kindness,  which  employs  his  serious  and  devout  con- 
sideration. 

For  the  purjjose  of  illustrating  the  preceding  remarks, 
permit  me  to  cal  your  attention  to  the  rase  of  Lydia.* 
Paul,  the  fi'st  Sabbath  .ifter  he  arrived  at  Philij)pi,  w<mt 
out  of  the  rity,  by  a  river  side,  whep*^  prayer  was  wont 
to  be  made,  and  there'  spake  unto  the  women  who  re- 
sorted thither.  And  n  certain  woman^  named  Lydia,  o 
seller  of  purple,  of  the  city  of  Thyatira^  rs'hich  worshiped 
God,  heard  ;  whose  heart  the  Lord  (tpened,  that  she  attended 
to  the  things  which  were  spoken  nf  Paul.  This  is  a  short, 
but  satisfactory  account  of  Lydia's  tirst  acquaintance  with 
the  gospel,  and  of  her  cleaving  to  the  Lord  with  purpose 
of  heart  The  prea<hing  of  Paul  was  blessed,  by  the 
Holy  Spirit,  as  the  means  of  her  salv;ition.  Her  pres- 
ence, at  this  time,  by  the  river  side,  was  secured  by  the 
purpose  of  God.  in  the  ordinary  course  of  providence. 
Her  reasons  for  leaving  her  native  city,  Thyatira,  in 
Asia  Minor,  we  do  not  know:  probably  they  grew  out  of 
the  trade  in  which  she  was  employed.  No  doubt  she 
came  voluntarily,  and  without  any  expectation  of  what 
happened.  The  only  wise  God  overruled  the  motives  by 
which  she  was  induced  to  rhange  her  residence  to  his 
*  Acts  xvi,  14. 


?iv 


Letters  on  the  Bh'ine  Purpose,  95 

own  glory  in  her  snivfition.  Her  residence  in  Philippi, 
and  her  attendance  r»t  the  phice  of  prayer,  are  not  only 
secured,  but  her  mind  also  was  prepared.  Whose  heart 
the  Lord  opened,  k,r.  Thomson  translates  this,  more 
correctly,  the  Lord  had  opened  her  heart.  This  opening 
of  the  heart,  this  preparation  of  the  mind,  was  a  work 
already  performed,  previously  to  her  attendance  on  this 
occasion.  He  who  called  Paul  to  come  over  into  Macedo- 
nia, and  who  called  Lydia,  thoUii;h  in  a  different  way, 
from  Thyatira  to  Phillippi,  had  arranged  all  those  cir- 
cumstances, and  brought  about  all  those  events,  which 
were  made  instrumental  in  jiivinej  her  thoughts  and  re- 
flections that  particular  direction  which  left  her  mind  in 
;i  state  most  favorable  to  receive  and  welcome  the  mes- 
sages of  mercy.  Under  the  same  unerring  control,  Paul 
was  led  to  make  those  remarks,  to  give  those  views  of 
the  gospel  which  exactly  suited  her  case,  and  which, 
being  received  by  faith,  sprang  up,  like  seed  in  good 
ground,  and  brouiiht  forth  the  peaceable  fruits  of  righte- 
ousness, the  end  of  which  is  everlasting  life.  The  prepa- 
ration of  the  heart  in  man,  and  the  ariswer  of  the  tongue^  is 
from  (he  Lord. 

As  Lydia  was  a  free  agent,  she  must  have  left  her  na- 
tive city  under  the  influence  of  motives  presented  to  her 
in  the  ordmary  vvay,  arising  out  of  the  events  of  her  life. 
Had  these  events  been  different,  they  would  not  have 
presented  the  same  motives;  and  without  motives,  or 
re.jsons,  she  would  not  have  changed  her  residence. 
Nor  was  her  heart  opened  by  any  miraculous  interposi- 
tion, but  by  llie  Wessing  of  God  on  the  ordmary,  perhaps, 
casual  occurrences  of  life.  Had  these  occurrences  been 
ditferent,  they  would  not  have  answered  the  purpose  of 
preparing  her  mind  to  receive  the  truth.  Had  Paul  spo- 
ken on  a  diffeient  subject,  or  in  a  different  manner,  not 
adapted  to  the  state  of  her  mind,  the  effect,  without  a 
miracle,  would  not  have  taken  place.  But  God,  who, 
from  the  beginning,  had  chosen  her  to  salvation,  had 
chosen  also  the  means  which  were  instrumental  in  bring 
rng  her,  with  suitable  preparation  of  heart,  to  the  place 
where  she  heard  the  words,  by  which  she  was  saved. 
Similar  attention  is  paid  to  every  one  who  is  brought  to 
the  Saviour,  by  Htm  who  is  wonderful  in  counsel. 


96  Letters  on  the  Divine  Purpose. 

LETTER  XVI. 

Tlie  providence  of  God  subservient  to  the  designs  of  mercy — 
Great  events  made  up  of  smaller — Our  duty  and  interest 
to  meditate  on  all  his  works. 

As  I  am  not  writing  a  system  of  Thpologj',  nor  at- 
tempting to  express  my  thoughts  on  a  particular  subject 
in  systematic  order,  you  must  not  be  disappointed  if  you 
do  not  find  every  sentence  and  paragraph  in  what  you 
may  suppose  to  be  its  proper  place.  There  are  several 
considerations  which  I  wish  to  suggest  at  present.  Some 
of  them  might  as  well  have  occupied  any  other  place: 
at  the  same  time,  they  may  be  here,  as  well  as  any  where 
else. 

The  subserviency  of  providence  to  the  designs  of 
mercy,  has  been  already  mentioned;  and  a«  it  follows  as 
a  consequence,  from  the  remarks  of  the  preceding  letter, 
1  wish  to  oflfer  a  few  farther  reflections  on  the  subject. 
This  subservienry  is  not  only  perceivable  to  all  attentive 
readers  of  the  Bible,  but  is  frequently  mentioned  in  plain 
terms.  If  the  Lord  girded  Cyrus,  held  his  right  hand, 
subdued  nations  before  him,  it  was  all  for  Jacob  his  ser- 
vants sake ;  and  for  Israel  his  elect.  The  Jews,  as  a  cor- 
rection for  their  idolatrous  practices,  are  suffering  in  a 
state  of  bondage;  the  correction  has,  at  length,  produced 
the  desired  effect;  and  they  are  now  to  be  restored  to 
their  native  land,  to  rebuild  the  temple;  to  solemnize 
their  annual  festivals;  and  to  reinstate  the  worship  of 
the  true  God.  In  subserviency  to  these  designs  Cyrus 
achieves  his  victories;  releases  the  Jev/s  from  their  cap- 
tivity; restores  them  to  their  beloved  country;  and  even 
aid*^  them  in  rearing  the  temple  from  its  ruins;  encoura 
ges  and  protects  them  in  the  worship  of  Jehovah. 

What  a  long  train  of  events  were  rendered  subservient 
to  the  removal  of  Joseph  into  Egypt!  These  events  can 
be  traced  back  to  his  Father's  partiality;  to  his  own 
dream;  to  the  envy,  and  unfeeling  cruelty  of  his  breth- 
ren. They  thought  evil  against  him ;  but  God  meant  it  unto 
good — to  sa7W  much  people  alive.*  In  this  the  Egyptians, 
the  most  learned  and  refined  people  then  on  earth,  had 
an  opportunity  of  becoming  acquainted  with  the  charac- 
ter and  worship  of  the  true  God.     We  are  not  informed 

*  Gen.  1, 20. 


Letters  on  the  Divine  ]^2irpose.  9r 

.hat  they  improve(i  the  privilejre;  most  probahly  they  did 
not.  Both  nations  and  individual.i,  however,  are  ac- 
countable for  the  opportunities  of  improvement  which 
are  pres^euted  to  them.  If  the  means  of  salvation  arfi 
placed  fairly  within  their  reach,  they  are  left  without 
excuse,  though  they  should  neglect,  and  ev^en  resist  those 
means.  Yet  who  will  venture  to  say  that  none  of  them 
were  erdightened  hythe  illustrious  and  pious  example  of 
•Tosepb  and  his  father;  by  the  messages  and  miracles  of 
Moses?  The  migration  and  bondage  of  the  Hebrews  in 
Egypt  was  rendered  subservient  to  other  great  and  im- 
portant purposes.  They  were  rescued  from  this  bon- 
dage, conducted  through  the  wilderness,  and  planted  in 
the  promised  land,  by  an  astonishing  and  constant  suc- 
cession of  miracles.  Their  departure  from  Egypt;  their 
passage  through  the  Red  sea;  the  giving  of  the  law,  at 
Mount  Sinai;  the  manna  from  heaven;  the  water  from 
the  rock;  the  pillar  of  a  cloud,  and  of  fire;  are  among 
the  most  astonishing  and  terrible  disphiys  of  the  divine 
power  and  glory;  and  continue  to  warn  and  instruct  the 
world  to  this  day.  Wherever  the  Bible  goes,  the  thun- 
ders of  Sinai  are  heard,  and  its  lightnings  are  seen.  In 
a  certain  sense,  the  pillar  of  cloud  by  day,  and  of  tire  by 
night,  continue  to  guide  the  people  of  God,  through  the 
wilderness,  towards  the  promised  land.  These  were, 
at  least,  to  the  Jews,  very  instructive  and  impressive  les- 
?.ons;  memorials  of* which  were  continued  among  them 
by  divine  appointment.  For  this  purpose  they  are  often 
referred  to,  by  their  religious  teachers.  The  worship  of 
Jehovah  is  often  entbrced,  by  reminding  them,  that  He 
whom  they  are  required  to  love  and  obey,  is  the  Lord 
their  God,  who  brought  them  out  of  the  land  of  Egypt^  and 
from  the  house  of  bondage. 

Had  these  miracles  not  been  perforfned  and  recorded, 
the  Jews,  and  the  world,  would  not  have  received  this 
instruction:  had  they  not  been  in  bondage  in  Egypt,  the 
•ccasion  of  these  mira^^les  would  not  have  existed:  had 
the  famine  not  prevailed,  they  would  not  have  been 
there;  for  this  «vas  the  cause  of  their  going:  had  Joseph 
not  been  in  Egypt,  previous  to  this  time,  bread  would 
not  have  been  found,  even  there;  for  he  was  the  means 
•f  its  preservation;  and  thus  the  cause  of  their  going 
would  not  have- existed:  had  Joseph  not  been  sold,  and 

0 


98  Letters  on  the  Divine  Purpose, 

carried  Into  Eijypt,  he  would  not  have  been  there:  had 
bis  brethren  lovecj  him  as  the}  ought;  had  they  not 
envied,  and  hated  hira,  they  would  not  have  sold  him: 
had  not  his  Father  ioved  hio)  more  than  all  his  other 
children,  they  would  not  have  hated  him.  Little  did 
that  venerable  patriarch  know  the  l6ng  train  of  conse- 
quences which  were  to  flow  from  his  fond  partiality  ! 
They  were  perfectly  known,  however,  to  Jncob's  God, 
who  rendered  t!  is  p;irli<dify,  with  all  the  consequences 
which  flowed  from  it,  subservient  to  the  manifestation  of 
his  own  power,  his  goodness  and  his  mercy;  who,  in  the 
counsels  of  eternal  wisdom,  made  this  partiality  an  in- 
dispensable link  m  that  chain  of  events  which  enlighten- 
ed, and  will  continue  to  enlighten  the  world,  till  the  last 
hour  of  its  existence. 

The  first  settlers  of  New  England  were  induced  iQ 
leave  their  native  country  by  religious  intolerance.  At 
liome  they  could  not  enjoy  the  privilege  of  worshiping 
God,  according  to  the  dictates  of  their  own  conscience. 
This  privilege  they  sought,  and  found,  in  the  new  world. 
They  brought  with  them  the  gospel,  with  all  its  blessings; 
where  it  has  continued  to  produce  its  heavenly  effects 
to  this  hour.  Those  who  employed  this  intolerance  had 
certainly  no  design  of  spreading  the  gospel  to  distant 
countries;  and  yet  such  was  the  effect  which  they  were 
made  instrumental  in  producing.  The  Most  High,  while 
he  condemned,  their  persecuting  bigotry,  rendered  it 
subservient  in  carrying  the  word  of  life  to  that  part  of  our 
country,  where  thousands  have  been,  through  its  sacred 
influence,  prepared  for  the  mansions  of  glory.  While 
man  is  deterred  at  the  peril  of  his  soul,  from  doing  evil 
that  good  may  come,  it  is  the  high  prerogative  of  Jeho« 
vah  to  bring  good  out  of  evil. 

■The  Bible  Society,  the  greatest  Institution  the  world 
ever  witnessed,  except  those  organized  by  special  direc- 
tion from  heaven,  may  be  traced  back  to  the  pious 
thoughts  and  deliberations  of  one  single  man.  The  Rev. 
Mr  Charles,  while  preaching  in  Wales,  found  a  number 
of  families  without  the  Bible.  He  revolved  in  his  mind, 
some  means  of  supplying  this  want.  He  expressed  his 
wishes,  and  his  views  to  others;  who  immediately  enter- 
ed into  his  feelings,  matured  his  suggestions,  and  were 
the  honored  instruments  of  bringing  into  operation  the 


Leffera  on  the  Divine  Pnrpnse,  99 

British  and  Forfign  Bible  Sorjety.  Hud  those  families 
visited  by  thi-  Mi.ssioparv  <»f  the  cross,  been  supplied  ivith 
Bible>s,  liis  feehnj^s  wotiK!  n<>t  have  been  exrited;  for 
there  would  have  b«^en  notbint;  to  awaken  tbemj  his 
thoiiu;hts  would  not  have  taken  thi>!  direction;  for  there 
would  have  been  nofiiirjij  to  le  'd  them  H  id  he  not  felt, 
and  rhouf{ht  as  he  <hd,  he  would  not  have  (n..de  the  sug- 
gestion;*  which  be  did  to  his  frietids;  without  these  sug- 
gestions, they  would  neither  have  matured,  nor  brought 
into  operation  the  plan  whif:h  they  did;  thf  Bible  So- 
ciety vvould  not  have  existed;  of  ronrse  millions  of  the 
human  family,  now  possessing  the  means  of  instruction, 
vvould  have  been  sitting  in  darkness.  But  it  was  the 
purpose  of  eternal  mercy  to  dispel  this  darkness;  and 
with  this  view  to  bring  into  operation  the  Bible  Society; 
not  by  miracle,  but  by  human  ajijents,  influenced  by  their 
own  thoughts,  and  their  own  motives;  which,  bad  atten- 
tion been  paid  to  the  subject,  at  the  proper  time,  could 
ail  have  been  traced  to  some  dispensation  of  providence 
as  their  cause.  Those  dispensations,  or  that  state  of 
things,  which  awakened  the  thouifhts  and  reflections  of 
Mr  Charles,  have  been  related,  are  now  on  record,  and 
will  descend  to  posterity  in  the  Histoiy  of  the  British 
anfl  Foreign  Bible  Society.  All  those  events  which 
furnished  the  motives  by  w\  ich  these  numerous  ajjents 
were  induced  to  a«  t  their  part,  were  embraced  in  the 
plan  of  infinite  wisdom,  and  rendered  subservient  to  the 
purpose  of  divine  ben<n'olefice  in  «iiffiising,  through  the 
\torld,  the  light  of  life.  Think,  f)r  a  moment,  of , this 
sublime  Institution  in  embryo;  when  all  the  existence  it 
had,  except  in  tlie  divine  purpo-^e,  was  one  smuU  thought 
in  the  mind  of  Mr  Charles!  see  this  thought  expan«ling, 
and  produrinji  correspondent  feelin^iis  and  de^sires;  these 
u^iviin  communi''ated,  awakening  similar  feelings  in  other 
bosoms,  and  ripeninij  into  a  plan;  this  plan  coming  into 
ictive  operation,  movinij  foiward  with  a  majesty,  benevo- 
Lence^  and  powt'r  vvhich  indicate  its  heavenly  origin; 
and  now,  behold,  the  exient,  the  usefulness  ami  jjlory  of 
this  Institution,  and  will  you  not  while  anticipating  its 
complete  and  tinal  success,  he  constrained  to  exclaim  in. 
the  I  .nguage  of  pious  admiration,  This  is  the  Lord^s  doing: 
and  it  is  ivondrous  in  our  eyes  I 


100  Letters  on  the  Divine  Purpose, 

Mr  R.  Raikes  beheld  a  number  of  children,  neglected 
by  their  parents,  profanins;  the  Lord's  day,  growing  up  in 
ignorance,  acquiring  h;ibits  of  idleness  and  vice.  This 
affecting  spectat  le  wa^  rend^^red  subservient,  in  divine 
providence,  to  >the  commenrement  of  Sunday  Schools^; 
TV'hirh  promise  through  the  blessing  of  God,  unspeakable 
usefulness  to  {he  church  of  Christ  The  stale  of  the 
heathew,' buried  in  ignorance,  superi^tition  and  \'ice,  per- 
ishi?ig  for  lack  of  knonledge,  has  given  rise  to  Missionary 
Societi'^s.  through  which  the  spiiil  of  primitive  piety 
seems,  in  some  degree,  to  he  reviving.  'Fhose  ntinu  r- 
ous  benevolent  in>ti'totions  which  flistingui^h  the  present 
age.  owe  their  origin  to  tlie  miseries  ot  man,  which  they 
are  intended  to  relieve;  and  l>ut  for  whirh,  they, would  not 
have  existed.  'I  hese  miseries  ure  permitted  to  afflict 
one  part  of  the  human  hunily,  that  the  other*  part  m^ty 
have  strong  and  rational  inducements  to  afford  relief;  and 
thus  to  glorify  God,  h)/  the-exerr,i:«e  of  active  benevo- 
lence. 

in  reading  the  life  of  the  Rev.  John  Newton,  written 
by  himself,  you  will  find  mnlny  incidents,  which,  at  the 
time  they  iiajrpened,  appeared  altogether  casual,  tmd 
promising  no  very  important  results,  yet  were  afterwards 
found  to  have  an  important  in6uenre  in  de'termining  the 
course  of  his  subsequent  life.  Had  these  events  not  hap- 
pened at  the  very  moment  when  they,  did,  or  hari  they 
been  hut  a  littb  different  from  what  they  were,  they 
woukl  not  hjive  proiiured  that  train  of  causes  and  effects, 
whi(  ii  flowed  fom  them.  Had  the  events  of  bis  life 
been  different,  his  character,  in  all  human  probability, 
would  have  also  been  different.  The  gieat  Head  of  the 
church,  tioiyever,  who  intended  him  for  (iistinguished 
usefulness,  kneiVwhen,  and  in  what  manner,  to  employ 
the  decisive  control  of  his  p:ovidenc,e,.  so  as  to  secure 
the  o' nirrence  of  all  ihpse  events,  furnish  hI I  those  op- 
port'  n  tes  and  means  of  serious  reflection, wMch,  through 
the  tioiy  spirit.  i--su<'d  in  that  piety  and  zeal  which  r«  n- 
dered  him  aseful  to  the  church  and  to  the  worlii.  So 
remarkable  were  some  of  these  incidents  that  he  hiraselt 
has  a(  knowledged  the  hand  of  God  in  them,  making  them 
instrumental  in  bringing  him  to  the  knowledge  of  himseli 
and  of  his  Saviour.  With  this  view  he  has  pointed  them 
out  to  the  particular  attention  of  his  readers. 


Letters  on  the  Divine  Purpose,  101 

Though  few  men  have  lived  a  life  so  eventful  and  di- 
7ersiti*?d  -as  the  former  part  of  Mr  Newton's  was,  yet  the 
providence  of  God  extends  alike  to  every  man.  Every 
pious  man  will  delio;ht  to  meditate  on  that  guardian  care 
which  furnished  him  with  the  means  of  instruction,  as 
well  as  on  that  divine  power  vvhich  rendered  these  in- 
structions effectual  to  his  salvation. 

Let  me  recommend  to  you,  as  an  employment  of  your 
thoughts  hoth  plear^ing  and  useful,  frequently  and  seri- 
ously to  meditate  on  that  train,  of  events  which  are  Cron- 
nected  with  that  seriousness  of  mind  which  you  now  feel. 
According;  to  the  statement  vvhich  you  have  iven  me,  on 
this  subject  you  need  ajo  no  farther  back  than  the  day  on 
which  you  received  the  lirst  serious  impression,  slight 
indeed  in  itself,  but  very  im[)or.tant  as  it  led  to  farther  in- 
quiries on  spiritual  ttiings.  You  have  stated  that  you 
were  not  in  the  habit  6f  attending  public  worship,  though. 
quite  convenient  to  you;  that  on  ti»at  day  you  had  no  !$uch, 
intention;  but  a  neighbor,  contrary  to  his  usual  custom, 
called,  and.  invited  you  to  accompany  him;  that  there 
vras  something  in  the  manner  of  this  invitation  which  in- 
duced you  to  accept  of  it;  that  you  returned  with  impres- 
sions, not  very  deep,  but  whir h  led  to  farther  inquiries, 
and  were  increased  by  those  inquiries.  Here,  with  pro- 
priety, in  my  opinion,  you  date  the  commencement  of 
that  change  of  heart  which  you  have  experienced,  and 
which,  I  hope  is  the  work  of  the  spirit — a  radical  change 
•f  character.  I  suppose  every  person  will  admit  the 
correctness  of  your  own  opinion,  that  the  public  worship 
which  you  attended  that  day  was  blessed  as  the  means  of 
producing  that  thoughtfulness  with  which  you  returned 
bome.  On  how  many  events  did  }our  attendance  on 
public  worship  that  day  depend?  It  evidently  depend- 
ed on  the  health  of  your  neighboi.  Had  he  been  confin- 
ed by  sickness  he  would  not  have  gone,  and  would  not, 
•f  course,  have  given  you  the  invitation  which  induced 
you  to  go  The  sickness  of  his  family  might  also  have 
prevented  him.  Your  own  sickness,  or  that  of  some  of 
your  family,  might  have  prevented  your  attending,  though 
you  had  received  the  invitation.  After  you  reached  the 
place  of  worship,  the  service  in  which  you  engaged,  de- 
fended on  the  health  of  the  minister  who  conducted  it. 

Tour  impressions,  no  doubt  depended  on  the  sermon 

94^ 


102  Letters  on  the  Divive  Purpose, 

which  you  heard.  Another  sermon  might  not  have  had 
the  same  effect;  or  the  same  sprmon  from  another  per- 
son, mi^ht  have  heen  heard  in  v^in.  Health  is  evidently 
preserved  hy  the  providenre  of  God;  not  by  miraclCj 
but  by  the  instrumentality  of  second  causes;  by  the  air 
we  breathe,  the  clothing  we  wear,  the  food  we  receive^ 
the  exercise  and  medic  ine  we  take,  &c.  These  causes 
depend,  in  like  manner,  on  others  which  preceded  them. 
Health,  in  the  above  instances  was  preserved,  not  merely 
for  its  own  sake,  but  with  ulterior  and  more  important 
views,  that  it  might  be  subservient  to  the  exercise  of 
mercy.  Th»'  health  of  your  neighbor,  was  preserved 
that  he  might  give  you  the  invitation,  your  own,  that  you 
might  accept  of  it;  that  of  the  clergyman,  that  he  might 
deliver  those  sentiments  which  were  made  effectual  in 
awakening  seriona'  reflection  in  your  mind.  Such  was 
the  case  with  every  individual  who  attended  with  you  oq 
that  day.  '^uch,  indeed,  is  the  case  with  all  who,  at  any 
time  attend  public  worship:  they  are  entirely  dependent 
on  the  providence  of  God  for  the  privilege.  Our  health 
is  preserved,  our  life  is  prolonged,  that  we  might  live,  not 
to  ourselves,  but  to  him  who  has  died  for  us,  and  rose  again. 
The  government  of  providence  is  subservient  to  the  work 
of  grace;  and  is  carried  on  with  an  evident  design  to  pro- 
mote that  work. 

I  know  that  there  are  many  pious  people,  and  ev6o 
some  who  hold  the  doctrines,  generally  Cidled  Calvinism^ 
who  are  startled  at  the  idea  of  extending  their  inquiries 
into  a  detail  of  particulars.  They  firaily  believe  in  the 
general  truth,  but  are  afraid  of  tracing  too  minutely  the 
necessary,  and  even  scrij>tural  inferenf  es  from  that  truth. 
Without  hesitation  they  ascribe  to  the  provsdences  of 
God  those  great  events  which  tal<e  place  in  the  world; 
but  they  hesitate  when  it  is  proposed  to  investigate  those 
minor  events  on  which  the  great  one  depends.  The  life 
of  man,  they  admit,  is  preserved  by  the  providenre  of 
God;  and  yet  it  is  with  great  reluctance  they  think  of  in- 
quiring into  all  those  second  causes,  all  those  means, 
which  providence  employs  iu  effecting  that  preservation. 
As  an  excose  for  thenseivts.  and  a  warning,  if  not  a  re- 
proof to  others,  they  repeat,  what,  from  the  frequent  use 
made*  of  it,  by  respectahl*^^'  -speakers  and  writers  too,  lti*^y 
honestly  believe  to  be  scripture^  ''Be  not  wise  above 


Letters  on  the  Divine  Purpose.  103 

what  is  written."  Now,  admitting,  for  a  moment,  that 
this  caution  was  found  in  the  scripture,  I  cannot  perceive 
that  it  justifies  this  fear;  that  it  prohibits  our  inquiries 
into  those  thin}i;*==  which  are  written,  confessedl}'  for  out 
instruction.  I  know,  indeed,  that  there  are  limits;  very 
uarrow  limits  too;  heyond  which  the  human  mind  cannot 
extend  its  inquiries  with  uny  advantage.  With  th« -e 
good  people  1  will  unite  most  coidially  in  ahhorring  tl  t 
rash  and  impious  curiosity,  which  seeks  a  paltry  distinc- 
tion by  agitating  questions  be^fond  these  limits.  Su(  li 
discussions  are  not  on\y  useless,  liui  often  injurious:  they 
niay  gratify  the  vanity  of  the  vainglorious,  but  never  can 
enlighten  the  mind  of  the  sober  inquirer  after  truth. 

The  life  of  men  is  preserved  by  the  providence  of 
God.  Can  it  be  extending  our  inquiries  too  far  to  ask, 
how  is  it  preserved?  Is  it  by  miracle,  or  the  use  of 
means?  It  is  certainly  safe  to  affirm,  that  it  is  not  by  mi- 
racle, but  by  the  use  of  means;  by  providing  us  bread  to 
eat,  v/ater  to  drink,  &.c.  May  we  not,  with  equal  safety, 
ask,  how  is  this  bread  provided?  Is  it  possible  to  avoid 
the  conclusion,  that  it  is  provided  by  second  causes;  by 
the  labor  of  the  husbandman,  the  fertility  of  the  earth, 
tife  influence  of  the  sun  and  rain.  Without  the  influence 
of  the  sun,  the  rain,  kc.  there  <  ould  be  no  bread;  and 
without  bread,  the  life  of  man  could  not  long  be  pre- 
served. These  effects,  as  has  already  been  stated,  are 
all,  in  scripture,  ascribed  to  God;  and  are  they  not  as 
much  His  work,  as  the  preservation  of  life?  Why  then 
should  they  not  be  the  subject  of  our  inquiries  and  of  oui; 
grateful  acknowledgments? 

These  good  people  believe  that  God  created  the  earth. 
But  the  earth  is  composed  of  I. ills  and  valleys,  of  rocki 
and  mountains,  and  these  again  of  ,«toms.  Could  he  cre- 
ate the  earth  without  creating  ttiose  parts,  of  which  it  is 
composed?  Can  we  go  too  far  when  the  creation  of 
these  particulars  are  ascribed  to  him,  as  well  as  the  earth 
itself?  It  is  admitted  tnat  God  hath  measured  the  waterSy 
that  is  the  ocean,  in  the  hollow  of  his  hand.  In  rneastunig 
the  ocean,  must  he  not  measure  the  drops  of  which  the 
ocean  is  composed?  A  hoiKt-  i  onsi>is  of  a  -re  it  iiocn  i  r 
of  parts;  each  of  which  were  oirhided  in  the  design  of 
tiie  architect;  and  are  as  (fiM<  h  the  proiliK  i  of  his  inj:,e- 
a'.Mty  and  labor,  as  the  building  itself.     These  parts  w«rc 


iU4  Letters  on  the  Divine  Purpose* 

formed,  and  may  exist  separately;  but  in  this  state  they 
answer  no  valuable  purpose:  it  is  only  when  brought  to- 
gether, and  arranged  in  proper  ordpr,  that  they  consti- 
tute a  building.  When  we  affirMi  that  this  house  was 
planned  by  the  skill  and  built  by  the  I  »bor  of  the  archi- 
tect, may  we  not  affirm,  and  do  we  not,  in  fuct,  affirm, 
that  all  the  part?,  even  down  to  the  minutest,  were 
equally  the  product  of  his  skill  and  his  labor?  The  build- 
ing could  not  exist  without  the  parts;  nor  could  the  parts 
have  existed  witJiout  the  design  and  agenry  of  the  builder. 
When  we  affirm  that  the  life  of  m.m  is  preserved  by  the 
care  of  providence,  we,  in  like  manner,  affinn,  if  we  un- 
derstand our  own  language,  that  all  th^  means,  all  the 
subordinate  causes,  even  down  to  the  very  minutest,  are 
as  certainly,  and  as  distinctly  embraced  in  the  plan,  and 
brought  into  existence  through  the  aiiency  of  God,  as  that 
preservation  tself.  These  minute  parts,  these  subordi- 
nate causes,  cannot  engage  our  attention  at  one  and  the 
same  time;  they  may,  and,  in  my  opinion,  ought,  how- 
ever, in  successiion.  To  know  that  our  life  is  preserved 
l»y  the  constant  care  of  heaven,  is  indeed  calculated  t© 
excite  our  gratitude:  but  will  not  our  grateful  emotions 
be  more  sincere,  more  useful,  because  more  acceptalfle 
to  God,  if  produced  by  an  accurate  knowledge  of  the  va- 
rious means,  the  subordinate  events  combined,  which  are 
rendered  instrumental  in  our  preservation?  A  person 
viewing  a  building  on  the  outside  only,  and  at  some  dis- 
tance, would  judge  that  the  builder  was  a  man  of  skill 
in  his  profession;  but  his  idea  of  that  skill  would  be  more 
correct  and  enlarged,  if  he  should  enter  the  building  and 
examine  each  part  in  succession,  view  the  neatness  witk 
which  it  is  titled  Jo  its  place,  the  due  proportion  which  it 
liiears  to  each  other  part,  and  to  the  whole  building. 

•  Similar  remarks  are  applicable  to  that  work  of  grace, 
li>v  which  we  become  oiew  creatures.  This  renovation  is 
effected  by  the  use  of  means.  The  provision,  there- 
fore, and  employment  of  these  means,  by  the  holy  spirit, 
claim  our  attention  as  constituent  parts  of  that  great  work. 
The  more  extensively  we  are  acquainted  with  these 
means,  and  the  more  diligently  we  use  them,  the  more 
complete  will  the  image  of  God  be  in  our  hearts.  Great 
indeed  should  be  our  grateful  ackno*vledgments  to  God 
ibc  a  new  heart:  bat  Tvill  they  be  iessj  will  they  not  be 


Letters  on  the  Divine  Purpose,  105 

greater,  if  our  knowledge  extends,  as  far  a9  humble  and 
judicious  inquiries  are  ralculated  to  extend  it,  to  all  those 
various  means  which  havf  been  made  effectual  in  produ- 
cing that  state  of  heart;  to  all  those  different  series  of 
events,  whirh  for  }Pars,  for  agfes  past,  under  the  control 
of  divine  vvi^fdom,  anti  power,  have  been  converjiin«i;  to 
this  point,  where  a  new  lieart,  through  the  good  spirit  of 
grace,  is  the  result  of  their  combmed  operation?  Un- 
doubtedly this  IS  the  way  to  in*  reasp  our  gratitude.  I 
conclude,  therefore,  that  siich  investigati«)n.s,  conducted 
with  right  views,  and  witl|  a  proper  spirit,  are,  at  once 
our  duty  and  bur  interest.,  ' 

'f  he  philosop.ie.r  vvho  confinCts  his  attention  exclusively 
to  the  planets,  and  other  great  ot-jects  of  creation,  may 
behold  sublime  disj)lays  of  the  Creator's*  wisdom  and 
power;  he  who  vie.us,  titrough  a  microscope,  the  wing, 
the  joints,  &,c.  of  an  insect,  has  an  adflitional  feast,  which 
the  former  denies  himself".,  So  the  Christian  who  is  sat- 
isfied with  viev\ing  the  great  events  in  the  kingdom  of 
providence  and  grace,  may  derive  from  that  exhibition  of 
the  divine  perfections  which  he  perceives,  the  purest 
joy;  but  he  who  considers  the  smaller  works  of  God,  if 
the  expression  be  allowed,  has,  in  addition  to  the  joys  of 
the  former,  presented  to  his  view,  numberless  other 
sources  of  pious  deliiiht  and  grateful  admiration. 

This  was  the  practice  of  pious  men  whose  history  we 
have  in  the  Bible.  ,/  will  mediiate,  said  the  Psalmist,  of 
till  thy  Zi^orks:  I  muse  on  the  ofork  </J'  thy  hand.  So  pure 
was  the  joy  tlenved  from  this  source,  that  he  wished 
others  to  drink  from  the  same  fountain.  Herice  his  invi- 
tation; come  and  $ee  the  work  of  God.  Hence  his  pious 
desire;  Oh.  that  men  would  praise  the  Lord  for  his  won- 
derful wcjrks  to  the  children  (f  men!  The  works  of  the 
Lord  are  great;  sought  >f  all  them  that  have  pleasure 
therein.  His  work  is  honorable  (i7id  glorious  This  offers 
no  discouragement,  and  still  jess  reproof  to  the  pious  and 
humble  student  of  the  works  of  God. 

Many  of  those  di«:putes  which  have  disgraced  and  per- 
plexed the  christian  world,  would  have  been  prevented, 
had  men  been  required  to  be  more  detiiiite  in  the  mean- 
ing of  their  expressions.  Many  te^ms,  in  current  use, 
are  complex.  One  man  includes  more  than  anther,  in 
the  meaning  of  such  terms;  of  course,  what  one  affirms,, 


i06  Letters  on  the  Divine  Purpose. 

the  other  denies.  Were  both  to  pxplnin  their  meaning 
by  a  stHtemenl  of  pHrtirul;»i>.  the  i^ronDfi  of  dispute  fn.i;j;ht 
be  removed  Two  men  v\ill  n^ree  thai  God  j^overns  the 
world,  find^  thut  we  are  saved  l)y  iirare;  and  yet  dispute 
for  want  of  understanding  the  setjse  in  which  the  words 
are  used.  VVere  thev  to  fh^tine  their  meanir\g  respert- 
ively,  they  wouhl,  m  many  ( as^s  at  least,  tind  ihey 
agreed,  when  for  want  of  this,  they  widely  ditfer. 

LETIEK  XV'II. 

Man  is  a  Predestinarian — ihe  Commander  of  an  army — 
the  Architect — the  Farjner,  elect,  foreordain,  <^c. 

On  last  week  I  called  to  see  a  worthy  neighbor.  Mi 
Boading;  a  pious  i^ood  man.  His  opinions  on  some  doc- 
trinal subjects,  and  especially  those  called  Calvinistic,  are 
different  from  my  own.  This  difference  has  often  given 
rise  to  interesting  conversations,  always  conducted,  I 
hope,  with  th^^  spirit  of  meekness  and  humility.  It  was 
evident  his  mind  assumed  the  attitude  of  opposition,  the 
moment  he  heard  tfie  words,  election,  predestination,  &c. 
I  consider  him  practically  right,  but  theoretically  vvrong. 
On  his  knees,  and  in  his  life,  he  is  orthodox,  whatever 
he  may  be  in  conversation. 

He  had  just  commenced  the  execution  of  a  very  exten- 
sive plan  for  the  improvement  of  his  furm.  Of  this  plan 
he  gave  me  a  long  and  particular  af.rount.  For  several 
years  he  had  been  collectinji  information  to  aid  him  in  its 
arrangement:  had  made  expiMimenls  himself',  «>n  a  small 
scale:  iuid  carefully  observed  ti<e  success  attending  ex- 
periments made  by  others;  and  had  read  some  of  the  best 
essays  on  agriculture.  He  had  not  merely  resolved  that 
he  would  improve  his  farm,  leaving  the  tnean><  of  im- 
provement out  of  vi  \v,  or  to  ch.inre.  His  phiti  embraced 
a  very  minute  detail  of  particulars — the  implements  to 
be  used;  the  mode  of  tillage,  varying  to  -uit,  as  far  as 
practicable,  a  wei  or  a  div  season;  the  kind  of  crop  in 
each  field;  the  rnauner  of  treating  his  ^^tork,  were  all, 
after  maiure  delil)eration,  distinctly  spe<  ified.  He  had 
made  calculations  of  great  len^tu  respecting  the  advanta- 
ges of  his  plan;  and  his  expectation  was  that  it  would  ren- 
der his  far.  .  one  fouith  more  productive  than  formerly, 
with  about  one  fourth  less  labor, 


Letters  on  the  D  vine  Purpose.  lOT 

After  expressing;  my  approbation  of  his  plan,  and  my 
hopes  that  it  would  answer  his  expectations.  My  friend, 
said  I,  you  may  deny  the  doctrine  of  election  and  pre- 
destination, if  you  please;  but  you  are  a  predestinarian 
in  practice.  According  to  ti.e  best  of  your  knowledge 
you  hfive  elected,  or  chosen  the  kind  of  implements  to  be 
used;  you  have  predetermined  the  kind  of  crop  that  is  to 
^row,  in  each  part  of  your  farm  for  ten  years  to  come. 
You  have  stated  your  object — the  increase  ofyour  wealth. 
To  the  attainment  of  this  ultimate  object,  these  decrees 
ofyour  mind,  and  the  means  and  arrangements  embraced 
in  these  decrees,  are  all  subservient.  Why  can  you  not 
permit  the  only  wise  God  to  act  as  you  have  done?  For 
the  attainment  of  a  laudable  end,  according  to  the  wis- 
dom you  p  ssess,  you  have  arranged  the  plan  for  the 
management  of  your  farm;  the  little  world,  subject  to 
your  control;  why  not  permit  Him  to  have  his  plan  ar- 
ranged for  the  government  of  the  universe?  Having  to 
retire,  I  left  these  remarks  for  his  reflection. 

The  truth  is  that  every  man  is  a  predestinarian  in 
practice.  As  far  as  the  knowledge  he  possesses  will  jus- 
tify, and  sometimes  even  further,  he  arranges  his  plan  for 
the  regulation  of  his  future  efforts.  This  plan,  and  these 
efforts  have  a  special  reference  to  some  ultimate  object 
for  the  attainment  of  which  the  plan  is  adopted,  and  the 
efforts  employed. 

The  military  chief  generally  forms  the  plan  of  his  cam- 
paign, before  he  takes  the  tield.  The  route  by  which 
the  different  divisions  of  liis  army  are  to  move;  the 
places  where  they  are  to  be  stationed;  the  point,  when 
necessary,  of  concentration;  the  sources  from  whence 
supplies  are  to  be  obtained;  are  all  predetermined.  He 
elects  to  the  different  stat5ons,all  his  subordinate  officers, 
and  assigns  to  each  one,  his  appropriate  part  of  the  plan, 
for  execution.  Each  one  is  furnished  with  the  weapon 
he  is  to  wield,  and  is  made  acquainted  with  the  part  he 
'  is  to  act.  From  the  common  soldier,  up  through  every 
intervening  grade,  to  the  commander  in  chief,  there  is 
complete  subordination  and  concert — An  army  zvith  ban- 
ners.  No  skilful,  experienced  general  will  take  the 
field,  till  these  arrangements  are"previously  made:  if 
he  should,  he  will  probably  furnish  an  easy  victory  to 


i08  Letters  on  the  Divine  Purpose, 

his  enemy ;  and  certainly   forfeit  his  claim  to  military 
prowess. 

The  architect  forms  the  plan  of  his  huilding  before  his 
mechanical  operations  are  commenced.  In  his  own 
mind,  the  building  first  exists,  complete  in  all  its  parts. 
When  the  foundation  stone  is  laid;  when  the  diflferent 
materials  are  prepared,  and  brouiiht  together;  as  the 
edilice  rises;  nhen  it  is  completed;  the  vvhole  is  in  ex- 
act conformity  to  his  desia;n.  He  will  select  his  assist- 
ants, or  subordinate  aj«;ents,  in  performing  the  work;  but 
they  must  obey  his  will;  execute  his  plan,  and  not  their 
own.  Were  these  subordinate  agenis,  each  one,  to  fol- 
low a  plan  of  his  own,  regardless  of  that  of  the  chief 
architect,  they  would  mar  the  beauty,  and  probably  de- 
stroy the  usefulness  of  the  building.  If  success  is  to 
crown  their  efforts,  these  agents  must  act  in  complete 
subordination  and  concert:  one  design  mu^^t  regulate  all 
their  efforts.  Those  who  are  utterly  incompetent  to 
form  the  plan  of  an  elegant  building,  may  yet  very  well 
execute  certain  parts  of  that  plan,  when  formed  by  ano- 
ther. It  is  possible  that  no  person  hut  the  architect 
liimself  may  have  any  knowledge  of  this  plan;  it  may  be 
communicated,  even  to  the  workmen,  no  farther  than  is 
necessary  for  their  doily  operation.  They  may  perform 
work,  the  use  and  design  of  which  they  do  not  fully  com- 
prehend. Nor  is  it  necessary  that  they  should,  as  their 
part  is  only  a  subordinate  one;  if  this  is  well  performed, 
it  is  sufficient.  There  are  many,  who,  for  the  want  of 
some  knowledge  of  architecture,  could  not  comprehend 
the  plan,  if  an  attempt  were  made  to  state  and  explain  it 
to  them;  and  who  are  yet  very  sensible  of  the  effect 
which  the  execution  of  it,  which  a  view  of  the  building 
has  on  their  mind.  When  the  whole  work  is  completed, 
"then  every  person  may  know  what  this  plan  was.  The 
building  itself  is  neitlier  more  nor  less,  than  the  accom- 
plishment of  the  design,  previously  formed,  and  previ- 
ously existing  in  the  min^l  of  the  architect. 

The  farmer  too  practices  predestmation.  He  decrees, 
in  his  own  mind,  that  one  field  shall  bear  one  kind  of 
crop,  and  another  field,  another  kmd;  and  that  he  will 
bestow  upon  each,  the  proper  cultivation.  The  labor  of 
every  day,  and  week,  and  month,  is  only  the  execution 
©f  that  design  which  he  had  previously  and  deliberately 


Letters  on  the  Divine  Purpose*  109 

Jorniefl.  When  the  labor  of  one  day,  or  of  one  week  ie 
iinisbed,  it  is  not  uncertain,  is  not  left  to  chance,  or  cas- 
ualty, what  shall  be  the  labor  of  the  next.  His  plan  ex- 
tends through  tlae  whole  year,  and  fixes  the  operations  of 
ejjch  month  and  week.  One  week  is  predestinated  tc 
the  purpose  of  planting  or  sov^ing;  another  to  the  pur- 
poise  of  reaping  and  gathering  in  the  crop.  The  labor 
of  one  week  must  necessarily  precede  that  of  the  follow- 
ing week.  To  neglect  this  order,  this  subordination, 
would  be  fatal  to  his  hopes.  In  vain  would  he  sow, 
without  first  preparing  the  soil;  in  vam  would  he  expect 
to  reap,  without  having  sowed.  His  labor  must  not  only 
be  performed  in  succession,  but  each  part  of  it  at  th€^ 
proper  time.  If  his  seed  is  sown  in  harvest,  it  can  only 
disappoint  his  expectations.  No  skilful  and  experienced 
farmer  will  neglect  this  order  and  this  succession.  He 
determines  to  employ  such  a  number  of  laborers  as  are 
sufficient  for  the  performance  of  the  work.  To  these  he 
makes  known  his  plan  so  far  as  is  necessary  for  their 
daily  operations;  farther  than  will  ansvver  this  purpose^ 
they  may  know  nothing  of  his  intention.  He  may  direct 
a  certain  field  to  be  ploughed  in  a  particular  manner, 
without  informing  the  ploughman  for  what  purpose  that 
manner  of  ploughing  is  required.  His  laborers  have 
nothing  to  do  with  this  plan,  but  only  to  execute  such 
parts  of  it  as  may  be  assigned  to  them.  At  the  very 
time  they  are  performing  their  work,  they  may  not  un- 
derstand the  purpose  which  that  work  is  intended  tc 
answer.  It  may  have  an  important  connexion  with  pur- 
poses which  have  not  been  communicated  to  them. 
They  may  conjecture  what  are  the  designs  of  their  em- 
ployer; but  in  these  conjectures  they  may  be  widely 
mistaken.  They  may  even  censure  his  plan,  as  defec 
tive  and  badly  arranged;  but  how  absurd  would  be  that 
censure.  Let  them  wait  till  the  whole  plan  is  executed; 
then  what  formerly  appeared  to  be  defects,  may  become, 
in  their  view,  real  excellencies;  what  appeared  badly 
calculated  to  promote  his  interest,  or  even  to  operate 
against  it,  may  be  the  very  measures  which  promoted 
and  secured  that  interest.  Because  they  are  but  par- 
tially acquainted  with  his  design,  they  may  even  deny 
that  he  has  any  plan,  extending  through  the  year;  let 
them  wait  till  the  end  of  the  year,  and  they  will  see  and 

10 


110  Letters  on  the  Divine  Purpose, 

confess  that  their  denial  proved  nothing  but  their  own 
ignorance. 

It  cannot,  indeed,  be  affirmed  of  any  of  these  designs 
that  they  are  immutable,  or  that  they  \\ill  certainly  be 
acconiphjihed.  The  knowledge  of  men  is  very  imper- 
fect and  very  limited.  In  the  prosecution  of  their  de- 
signs, events  which  they  could  neither  foresee  nor  pre- 
vent, may  occur,  which  will  render  part  of  the  means 
embraced  in  their  plan,  not  only  useless,  but  injurious  to 
the  attainment  of  their  ultimate  object.  During  their 
progressive  operations,  they  may  discover  that,  although 
the  means  employed  will  answer  a  good  purpose,  yet 
other  means  will  answer  still  better.  In  all  such  cases 
it  is  their  wisdom  to  change  their  plan  according  to  this 
additional  knowledge.  Such  difficulties  may  occur  as 
will  render  certain  parts  of  their  plan  altogether  imprac- 
ticable, which  will,  of  course,  be  relinquished.  But  had 
this  knowledge  been  possessed;  had  these  difficulties 
been  foreseen;  had  those  means,  better  adapted  to  the 
end,  been  known;  the  plan  itself,  in  its  original  forma- 
tion, would  have  varied,  just  as  it  afterwards  does  when 
this  additional  knowledge  is  acquired.  The  knovvledge 
of  men,  though  generally  progressive,  is  never  perfect. 
In  forming  their  designs  they  cannot  employ  that  wisdom 
which  can  only  be  acquired  by  future  experience  and 
observation.  Hence  their  plans  often  change,  and  some 
of  them  are  never  accomplished.  Were  their  knowledge 
greater,  their  plans  would  be  less  mutable;  were  their 
power  greater,  they  would  more  frequently  be  realized. 

In  the  same  manner,  if  I  am  not  entirely  mistaken, 
that  is,  according  to  a  plan,  deliberately,  and  previously 
formed,  men  employ  their  influence  in  attempting  to 
change  the  moral  character  of  others.  The  truth  that 
they  do,  and  that  they  ought,  in  this  manner,  to  exert 
themselves,  is  the  basis  of  some  very  important  religious 
duties.  Train  up  a  child  in  the  way  in  -which  he  should 
go:  Parents^  bring  up  your  children  in  the  nurture  and  ad- 
monition of  the  Lord;  are  some  of  them.  Parents  gene- 
rally wish  their  child  to  possess  that  character  which 
they  themselves  most  approve;  because,  in  their  opinion, 
this  will  most  probably  secure  respectability  and  useful- 
ness in  life.  After  this  model  they  will  endeavor  to  form 
the  character  of  their  child.     This  opinion  and  this  wish 


Letters  on  the  Divine  Purpose,  111 

will  decide  on  the  plan  to  be  adopted,  and  the  rnenns  to 
be  used  for  accomplishing  this  purpose.     If  they  most 
approve  the  character  of  boldness  and  intrepidity,  the 
actions  of  the   brave  and  courageous  will  often  be  re- 
cited, in  language,  calculated  to  excite,  in  the  youthful 
bosom,  the  love  and  admiration  of  these  qualities;   while 
the  conduct  of  the  cowardly  and  timid  will  be  represent- 
ed in  colors  the  most  repulsive  and  forbidding.     If  they 
wish  their  child  to  be  industrious  and  economictd,  exam- 
ples of  these  useful  habits  will  be  mentioned  with  the 
highest  commendation;   while  the  name   of  the  idle  and 
profligate  will  be  associated  with  disapproli:*tion  and  re- 
proach.    Such  will   be  the  case  with  parents  who  live 
under  no  sense  of  religious  obligation.      Titey  will   pre- 
destinate one  child  to  be  a  professional  character,   ftno- 
ther  to  be  a  merchant,  another  to  be  a  mechanic,  another 
a  farmer,  kc.     But  if  parents  themselves  are  truly  pious, 
it  will  be  the  supreme  wish   of  their  hearts  that  their 
child  may  possess  the  character  of  genuine  piety.     Their 
plan  of  education  will  be  dictated  by  this  desire-     The 
child  will  be  taught  to  lisp  the  name  of  Jesus  with  rever- 
ence and  delight.      Examples  of  piety  will  be  pointed  out 
in  the  Bible  as  worthy  of  imitation.     Religious  friends 
will  be   received   with  the   most  cordial  welcome,  and 
spoken  of  with  affection  in  presence  of  the  child.     Vice 
will   be   pointed   out  as   dangerous   and   hateful.      The 
character  and  example. of  the   ungodly   and  wicUed   will 
sometimes  be  mentioned,  not  for  the  sake  of  invidious 
comparison,  but  of  caution  and  warning.     All  iheir  ef- 
forts will  be  made  in  consequence  of  their    pious  design 
to  form   the  character  of  their  child  according  to  the 
principles   of  the  gospel,  that  it  may  be  an  active   and 
useful  member  of  the  church,  and  an  heir  ot  salvation. 

Ministers  of  the  gosj»el  act  on  the  same  principle.  All 
their  efiforts  to  reform  and  edit'y  their  hearers  are  accor- 
ding to  the  predetermination  of  their  own  mind.  They 
select  a  subject  which  will  furnish  matter  adapted  to 
what  they  believe  to  be  the  general  character  and  state 
of  their  hearers.  In  ni^ny  instances,  not  only  their 
ideas,  but  the  words  by  which  these  ideas  are  to  be  con- 
veyed, are  carefully  selected,  before  they  enter  the 
rfesk.     Others  who  pars -re  a  difterent  method,  arrange 


il2  LeAters  on  the  Divine  Purpose, 

ihe  train  of  ideas,  and  depend  on  their  resources,  at  the 
moment,  for  ippropriate  language. 

Such,  as  it  appears  to  me,  is  the  very  nature  of  man, 
that  he  cannot  act,  at  lea?t,  to  any  valuable  purpose, 
without  acting  according  to  a  design,  previously  formed. 
To  act  in  this  mHoner  is  one  characteristic  of  intelligence, 
of  rationalit}';  and  is  characteristic  of  man,  as  a  rational 
creature.  The  man  who  acts  tvithout  design,  who  exerts 
himself  without  an  object  to  accomplish  by  those  exer- 
tions, is,  at  once  suspected  of  insanity.  A  series  of  ex- 
ertions, subordinate  to,  and  connected  with  each  other, 
as  necessarily  suggests  the  idea  of  a  design;  and,  oi 
course,  of  an  intelligent  mind  whicli  forms  that  design, 
as  an  action  does  of  an  agent,  who  p<^rforms  that  action. 
Such  exertions  not  only  suggest  the  idea  of  a  design,  but 
of  a  design  formed,  and  existing  in  the  aiind,  previously 
to  the  commencement  of  these  exertions.  Whether  the 
time  which  intervenes  between  the  formation  of  tlsis  de- 
sign, and  the  commencement  of  these  fxertions  be  long 
or  short,  cannot  in  the  sm.)l!est  degree,  alter  the  princi- 
ple, if  the  design  existed  but  one  hour,  or  even  one 
moment  before  the  efforts  are  made,  its  priority,  in  the 
order  of  time,  is  as  real,  and  as  certain,  as  if  it  had  ex- 
isted one  year,  or  one  hundred  years.  That  the  exer- 
tions are  made  in  consequence  of  a  design;  and  that  this 
design  was  formed  and  existed,  previously  to  the  com- 
mencement of  these  exertions,  are  the  points  for  vvhich 
I  contend;  and  which,  1  presume,  no  xsan  of  reflection 
will  venture  to  deny.  Of  course,  1  c  :n  see  no  possible 
way  of  escaping  the  conclusion  that  man,  in  the  constitu- 
tion of  his  nature,  and  in  practice,  is  a  predestinarian. 
In  his  own  mind,  according  to  the  bes'  of  his  knowledge, 
for  the  accomplishment  of  what  he  conceives  to  be  an 
iiiiportant  purpose,  he  decrees,  he  eh^jts,  heforeord-^ins 
he  predestinates.  He  determines  to  accomplish  a  speci- 
fic purpose;  he  selects  the  means,  in  his  opinion,  best 
adapted  to  this  end;  he  employs  the  agency  of  others, 
without  making  them  fully  acquainted  with  his  design,  in 
the  execution  of  which  they  are  employed.  Without 
suspending,  or  destroying  the  free  agency  of  those  whose 
true  happiness  he  earnestly  desires,  he  uses  means  to 
change  and  improve  their  character,  without  making 
them  acquainted  with  his  intention.     All  the  actions  o': 


Letters  on  the  Divine  Purpose.  IIS 

Lis  life  flow  from  these  operations  of  his  mind.  Were  he 
to  act  differently,  he  would  furnish  melancholy  proof  that 
he  no  longer  retained  the  exercise  of  reason.  Suppose 
him  to  act  without  design,  and  you  reduce  him  to  the 
grade  of  idiots  or  madmen. 

ff  to  act  from  design  be  an  undeniable  proof  of  intelli- 
gence and  wisdom;  if  to  act  without  design  proves  the 
want  of  intelligence  and  wisdom;  then,  why  should  we 
not  believe  that  God  whose  intelligence  and  wisdom  are 
perfect,  acts  also  from  design?  that  all  events,  whether 
great  or  small,  in  our  estimation;  whether  they  relate  to 
things  temporal,  or  things  spiritual;  to  the  rise  and  fall 
of  empires,  or  to  the  salvation  of  sinners;  rire  effected 
according  to  the  high  and  holy  purpose  of  Jehovah, 
formed  in  the  counsels  of  infinite  wisdom,  and  from. all 
eternity,  existing  in  the  divine  mind?  Till  views  of  the 
character  of  God  and  of  the  meaning  of  the  Bible,  very 
different  from  those  I  now  possess,  shall  reach  my  mind, 
this  will  be  my  belief. 


LETTER  XVIir. 
The  Jinal  Perseverance  of  Cliristians. 

Agreeably  to  your  request,  a  few  remaMis  will  now 
be  offered  respecting  the  perseverance  of  the  saints. 

All  true  christians  are  born  of  God ;  their  moral  char- 
acter  is  radically  changed;  they  are  united  to  Christ  bv 
^faith:  for  his  sake,  all  their  sins  are  pardoned;  they 
are  reconciled  to  God,  and  adopted  into  the  family  of 
heaven.  That  all  such  will  continue  in  a  state  of  favor 
with  God,  and  tinally  be  saved,  with  an  everlasting  salva- 
tion, is,  in  my  view,  a  doctrine  clearly  taught  in  the  Bible., 
and,  therefore,  worthy  of  all  acceptation. 

Two  things  are  essential  to  every  christian;  a  change 
of  character,  and  a  change  of  state;  or  in  other  words, 
sanctification,  and  justitication.  These  two,  in  the  plan 
of  redemption,  a,re  inseparably  connected  together:  all 
"who  are  sanctified,  are  also  justified;  and  all  who  are 
justified,  are  also  sanctified.  Regeneration  is  the  com- 
mencement of  sanctification;  and  all  who  are  horn  again. 
*are  at  the  same  time,  accepted  of  God.  Sanctification  is 
u  work:  of  course,  it'admits  of  degrees,  and  of  progress: 
justification  is  an  act,  and  is  perfect  at  once,  admitting 

10^ 


114  Letters  on  the  Divine  Purpose, 

neither  of  degrees  nor  of  progress.  Sanctification  exisle 
in  very  different  degrees  in  different  individuals,  and  in 
the  game  individual,  at  different  periods,'  and  under  dif- 
ferent circumstances:  justification  is  alike  perfect  in  all. 
Sanctification  delivers  from  the  love  and  practice  of  sin; 
justification,  from  its  guilt  and  condemnation.  The  .one 
prepares  the  mind  for  the  happiness  of  heaven:  the  other 
gives  a  right  to  that  happiness.  The  one  is  a  work,  ef- 
fected in  the  heart:  the  other  is  an  act  of  indemnity, 
passed  in  the  court  of  heaven.  That  faith  which  puri- 
Jieth  the  heart,  overcometh  the  world,  and  worketh  by  love^ 
at  the  same  time  unites  the  soul  to  the  Saviour,  on  whose 
account  pardon  is  obtained.  The  best  hopes  of  the 
christian,  that  he  is  pardoned  and  accepted  of  God,  rest 
on  the  evidence  of  his  sanctification. 

Now,  it  is  the  opinion  of  some,  that  christians,  who 
have  been  thus  regenerated,  in  part  sanctified,  united  to 
Christ,  pardoned  and  accepted  of  God,  may,  and  fre- 
quently do,  fall  from  grace,  as  it  termed;  that  is,  that 
they  may  lose  every  feature  of  the  christian  character, 
be  completely  divested  of  every  devout  sentiment  and 
pious  desire;  that  their  hearts  may  again  cherish  a  su- 
preme love  and  habitual  desire  of  sin,  and  be  filled  with 
enmity  against  God;  that  they  may  be  severed  from 
Christ,  cease  to  enjoy  the  favor  of  God,  and  pass,  a  sec- 
ond time,  into  a  state  of  condemnation.  I  will  not  affirm 
that  there  are  no  passages  of  scripture  which  seem  to 
support  this  opinion;  but  I  think  the  passages  which 
support  the  doctrine  of  the  final  perseverance  of  christians 
in  holiness,  in  union  with  Christ,  and  in  favor  with  God, 
are  more  numerous,  more  explicit,  and  more  consistent 
with  all  that  we  know  of  the  character  of  God,  and  of  the 
dispensation  of  his  grace. 

■  That  some,  that  many  thousands  of  christians  do  per- 
severe in  holiness,  to  the  last  moment  of  life,  none  will 
deny.  Their  perseverance  must  depend  entirely  on 
themselves,  or  partly  on  themselves,  and  partly  on  di- 
vine aid,  or  entirely  on  the  help  and  purpose  of  God, — 
Does  it  depend  entirely  on  themselves?  This,  I  am  in- 
clined to  believe,  no  person  will  affirm.  Their  progress 
in  holiness  is  as  much  the  work  of  the  divine  Spirit,  as  re- 
generation itself.  If  they  work  out  their  own  salvation, 
it  is  God  zvho  worketh  in  them:  if  they  live  in  a  spiritual 


Letters  on  the  Divine  Purpose.  115 

sense,  it  is  Christ  who  liveth  in  them;  without  me  ye  can- 
do  nothing.  Does  their  perseverance  depend  partly  on 
themselves,  and  partly  on  divine  aid?  This,  at  first  sight, 
may  appear  plausible.  But  what  part  of  this  great  and 
important  work  is  it  that  depends  on  themselves  ?  Is  it 
their  faith?  This  is  the  gift,  and  the  neork  of  God. 
Their  repentance?  this  is  the  gift  of  their  exalted  Prince 
and  Saviour.  Their  hope?  This  is  given  them  through 
grace.  Their  love?  Th\s  h  shed  abroad  in  their  hearts 
by  the  Holy  Ghost.  Their  peace?  This  is  bequeathed 
to  them  by  their  divine  Friend.  Their  knowledge?  The 
knoxvledge  of  God  is  given  them.  Is  it  their  hatred  and 
opposition  to  sin?  This  is  the  necessary  result  of  those 
pious  affections,  cherished  in  the  heart.  All  these  things 
are  of  God;  as  christians,  they  are  his  workmanship. 

That  there  is  a  concurrence  of  their  minds  with  the 
Holy  Spirit,  in  this  work,  is  readily  admitted.  Feeling 
the  exercise  of  faith,  they  earnestly  pray  for  its  increase. 
Tasting  the  bitterness  and  perceivmg  the  h,itefulne-a  of 
sin,  they  cry  for  help  to  resist  its  temptations  and  to  es- 
cape its  pojlution. — Their  minds  being,  in  some  degree. 
Savingly  enlightened,  they  desire  to  grow  m  the  knowl- 
edge of  their  Saviour,  to  abound  in  knowledge  and  wis- 
dom and  spiritual  understcmding.  Every  faculty  of  the 
mind  is  employed  ;  every  affection  of  iUe  heart  is  excit- 
ed. Yet  this  concurrence  is  not  such  as  to  justify  us  in 
saying  that  there  perseverance  depends,  in  any  degree, 
on  themselves.  Tcthe  ar.quisitionof  this  knowledge,  to 
the  exercise  of  these  devout  affections,  to  this  activitv 
and  usefulness,  to  this  perseverance  in  holiness,  they  are 
constrained  by  the  love  of  Christ.,  they  are  drawn  by  lovins; 
kindness.,  they  are  led  by  the  Spirit.  Their  own  agency 
is  employed  in  preserving  the  life  of  the  body;  and 
yet  that  preservation  is  explicitly  ascribed  to  God:  so, 
the  agency  of  christians  is  employed  in  preserving  the  di- 
vine lite;  and  yet  this  preservation  is  the  peculiar  work 
of  the  Spirit  of  God.  The  conclusion,  therefore,  is,  that 
the  perseverance  of  christians,  in  a  life  of  faith  and  holi- 
ness depends  entirely  on  God. 

This  conclusion  is  amply  supported  by  scriptural  au- 
thority. The  prayer  of  our  Saviour  furnishes  this  au- 
thority.— For  his  disciples  he  prays  to  God,  J^'ot  that 
thou  shouldst  take  them  out  of  the  world,  but  that  thou 


116  Letters  on  the  Divine  Purpose, 

shouldst  keep  them  from  the  evil.  Sanctify  them  through 
thy  truth.  The  prayers  of  men,  even  of  the  best  of  men, 
may  be  so  mixed  with  ignorance,  unbelief  and  imperfec- 
tion, as  to  render  them  unavailing.  Paul  thrice  besought 
the  Lord,  without  obtaining  his  request.  Not  po  the 
prayers  of  Jehovah-Jesus:  they  are  always  according  to 
the  will  of  God;  and  are  always  heard.  The  Father  has 
answered,  and  continues  to  answer  this  prayer.  Paul 
affirms  of  the  Corinthians,  ye  are  sanctified  by  the  Spirit 
of  our  God.  Peter  declares  respecting  the  christians  to 
whom  he  wrote,  that  they  were  kept  by  the  power  of  God, 
through  faith  unto  salvation. 

if  then  the  perseverance  of  christians  depends  en- 
tirely on  God;  if  any  of  them,  having  been  regenerated, 
united  to  Christ,  freely  pardoned,  and  accepted  of  God. 
and  adopted  into  his  family,  should  fail  to  receive  the  end 
of  their  faith;  should  fall,  and  finally  perish,  it  must  be, 
cither  because  God  is  unable,  or  unwilling  to  preserve 
them  in  holiness:  for  if  he  is  both  able,  and  willing,  then 
the  work  will  certainly  be  accomplished;  and  they  will 
receive  the  end  of  their  A\itb,  the  salvation  of  their  soulsr 

Now  1  cannot  suppose  that  any  man,  with  that  knowl- 
edge of  the  divine  character  which  the  Bible  furnishes, 
will  say  that  God  is  unable  to  save  his  people  from  final 
perdition.  His  power  can  accomplish  any  thing  which 
does  not  imply  an  impossibility;  in  the  perseverance  of 
christians  there  is  no  impossibility;  for  thousands,  through 
divine  grace,  have  persevered.  The  conversion  of  men, 
from  sin  to  holiness,  is  much  more  difficult,  in  our  view, 
than  their  perseverance,  in  that  holiness;  and  yet  this 
great  work  has  been  performed,  by  the  spirit,  in  the 
lieart  of  every  christian.  If  he  has  performed  that  which 
is  difficult,  can  he  not  perform  that  which  is  compara- 
tively easy?  The  man  who  has  raised  a  weight  of  Miy. 
or  an  hundred  pounds,  can  he  not,  with  the  same  strength.- 
raise  one  of  five,  or  of  ten  pounds?  If  God  has  quick- 
ened the  soul,  when  dead  in  sin,  changed  the  heart, 
when  it  was  enmity  against  him,  can  he  not  preserve  that 
life  which  he  has  breathed  into  the  soul,  and  keep  in  ex- 
ercise that  love  which  he  has  kindled  in  the  heart?  Such 
is  the  argument  of  the  Apostie  Paul;  if  when  we  were 
without  strength,  when  we  were  sinners,  were  enemies. 
v?e  were  made  alive,  pardoned,  justified,  reconciled  to 


Letters  on  the  Divine  Purpose,  117" 

God:  much  more  that  is,  there  is  much  greater  reason 
to  beUeve,  that  we  shall  be  saved  from  wrath,  through 
the  Saviour;  and  in  order  to  this,  that  we  shall  be  pre- 
served in  holiness,  without  which  none  ran  be  saved? 
The  argument  is  conclusive,  and  unanswerable. 

Besides,  who  are  the  enemies,  with  whom  divine 
power  has  to  contend?  The^  are,  indeed,  numerous, 
powerful,  malignant  and  uriweariecl  in  iheir  efforts.  Sa- 
tan and  his  legions,  united  with  wicked  men  on  earth, 
constitute  a  formidable  host.  But  still  they  are  crea- 
tures; of  course,  completely,  and  at  all  times,  dependent 
on  God  for  the  power  they  employ  against  the  cause  of 
Christ,  Being  creatures,  their  power  must  be  limited, 
and  by  consequence,  less  than  the  power  of  God.  Will 
any  person  believe  that  the  less  shall  overcome  the 
greater?  that  the  creature  shall  vanquish  the  Almighty? 
that  the  combined  efforts  of  all  the  wicked  agents  in  the 
universe,  shall  pluck  the  sheep  from  the  grasp  of  Omni- 
potence? If  Satan  be  a  strong  man,  armed,  there  is  a 
stronger  than  he,  to  come  upon  him.  If  Satan  is  active 
and  unwearied  in  his  efforts  to  destroy;  the  Lord,  Jeho- 
vah, is  more  active  and  unwearied  to  protect  and  to  save. 
And,  if  God  be  for  us,  who  can  be  against  usi  Therefore 
we  conclude,  respecting  christians,  that  God  is  able  to 
make  tfiem  stand. 

The  willingness  of  God  to  keep  his  people  from  fall- 
ing, is  not  less  doubtful,  than  his  power.  This  is  often 
affirmed,  in  the  plainest  terms  in  scripture.  Those  who 
are  called,  are  called  according  to  the  purpose  and  grace 
of  God.  Of  his  own  mill  begat  he  us.  This  is  the  will  of 
God,  even  your  sdnctification.  It  is  not  a  subject  for  in- 
vestigation, Dut  a  pleasing  and  momentous  f^ict,  that  thou- 
sands of  christians  have  persevered  in  the  exercise  ol 
devout  affections,  and  in  the  practice  of  religious  duties, 
throagh  all  the  difficulties  with  which  they  had  to  con- 
tend, to  the  moment  of  death.  It  is  also  a  fact,  that  this 
perseverance  is  ascribed  to  God,  the  Spirit.  The  man 
who  would  refuse  to  join  in  this  ascription,  would  cast  a 
deep  shade  of  suspicion  over  his  claims  to  the  christian 
character.  If  God  is  working  in  his  people  to  will  and 
to  do,  it  is  according  to  his  good  pleasure;  that  is  most 
willingly.  Thanks  be  to  God  who  giveth  us  the  victory,  is 
the  language  of  their  hearts.     This,  too,  is  the  language 


il8  Letters  on  the  Divine  Purpose, 

of  heaven,  where  nothing  but  truth  is  admitted;  io  Mm. 
"who  washed  us  in  his  own  blood,  their  praises  are  continu- 
ally ascending.  If,  then,  their  aiiffi-ciency  is  of  God;  'ii\ 
in  a  spiritual,  as  well  as  in  a  natural  sense,  in  him  they 
live,  and  move,  and  have  their  being;  if  their  persever- 
ance is  his  worb;  he  must  perform  it  willingly;  for  there 
»s  no  power  in  existence,  sufficient  to  compel  him.  All 
his  works,  whether  of  creation,  of  providence,  or  re- 
demption, are  performed  according  to  his  own  pleasure. 
He  does  not  employ  a  subordmate  agency,  in  executing 
the  purpose  of  another;  but  does  all  things  after  the 
counsel  of  his  own  will.  If  he  raises  the  soul  from  death 
to  life;  shields  it  from  temptation,  or  makes  a  way  for  its 
escape;  guides,  supports,  strengthens  and  comforts  it, 
through  all  the  trials  and  afflictions  of  life;  making  all 
things  work  together  for  its  good;  and  receives  it,  finally, 
to  the  joys  of  his  kingdom  ;  it  is  all  according  to  his 
own  purpose  and  grace,  which  he  purposed' in  Christ  Je- 
ms, our  Lord.  If,  then,  God  is  both  able,  and  willing  to 
preserve  his  people,  they  will  be  preserved. 

Many  passages  of  scripture,  if  I  am  not  entirely  mista- 
ken, clearly  teach  this  doctrine.  The  Saviour,  speak- 
ing of  his  people,  says,  My  sheep  hear  my  voice,  and  I 
know  them,  and  they  follow  me;  and  I  give  unto  them  eter- 
nal life,  and  they  shall  never  perish;  neither  shall  any 
pluck  them  out  of  my  hand.  My  Father  who  gave  them 
me,  is  greater  tiian  all;  and  none  is  able  to  pluck  them  out 
of  my  Fathers  /tanrf.*  The  life  here  spoken  of,  is  that 
spiritual  life,  obtained  from  Christ  by  faitl).  It  is  called, 
by  Him  who  is  the  truth,  eternal  life;  that  is,  it  will  never 
end;  of  course,  they  who  receive  it,  vvill  never  perish. 
Peter,  in  a  passage  already  quoted,  speaking  of  chris- 
tians, affirms  that  they  are  kept  by  the  power  of  God, 
through  faith  unto  salvation.^  Dr  McKnight,  on  this 
passage,  observes,  that  the  wordi  here  translated  kept 
'^signifies  guarded,  in  a  garrison.  The  term  is  very  em- 
phatical  here.  It  represents  believers,  as  attacked  by 
evil  spirits  and  wicked  men  their  enemies,  but  defended 
against  their  attacks  by  the  power  of  God,  through  the 
influence  of  their  faith;|  just  as  those  who  are  in  an  im- 
pregn;>bie  fortress,  are  secured  from  the  attacks  of  theii* 
enemies,  by  its  ramparts  and  walls."     This  passage  not 

*John  X,  27,  &c.  fl  Peter  i,  5.  :;-l  John  v,  4, 


Letters  on  the  Divine  Purpose,  119 

only  affirms  that  they  are  kept,  but  points  out  the  man- 
ner in  which  this  preservation  is  effected;  it  is  through 
faith.  Now  faith  implies,  not  only  the  knowledge  and 
behef  of  the  truth,  but  also  those  pious  affections  and  dis- 
positions, and  the  practice  of  those  religious  duties,  which 
constitute  true  holiness.  Without  holiness,  no  man  shall 
see  the  Lord;  and  without  faith,  no  man  can  attain  this 
holiness;  and  without  the  power  of  God,  no  man  can  ex- 
ercise this  faith.  Believers  are  kept,  not  by  miracle, 
nor  by  means  which  operate  on  them  as  mere  machines,, 
but  by  faith;  by  calling  into  vigorous  exercise,  ever}" 
power 'and  faculty  of  the  soul;  by  exciting  their  desires 
and  aversions,  their  joys  and  their  sorrows,  their  hopes 
and  their  fears,  their  love  and  their  hatred.  Hear  ano- 
ther witness  to  the  truth  of  christian  perseverance.  For 
lie  hath  said,  I  will  never  leave  thee,  nor  for  sane  thee;"^  that 
is,  as  Dr  Scott  observes;  -'He  will  not  in  any  wise  leave 
them,  nor  in  any  wise,  on  any  account,  in  any  emergency, 
or  at  any  time  will  he  forsake  them.  The  emphasis  of 
the  original  words,  in  which  (we  negatives  are  used  to 
increase  the  strength  of  the  negation,  according  to  the 
Greek  idiom,  can  scarcely  be  retained  in  any  transla- 
tion." Again;  Paul  thanked  God,  upon  every  remem- 
brance of  the  Philippians,  being  confident  of  this  very 
thing,  that  he  who  hath  begun  a  good  work  in  you^  will 
perform  it,  until  the  day  of  Jesus  Christ.  Paraphrased 
thus,  by  Dr  McKnight;  "And  thatyewill  persevere,  I  have 
no  doubt;  being  persuaded  of  this  very  thing,  that  God, 
who  hath  begun,  in  you,  a  good  work  of  faith  and  love, 
will  be  completing  it  till  the  day  of  death;  when  Christ 
ivill  release  you  from  all  your  trials."  Now  it  is  evident 
that  without  faith  and  love,  none  can  be  christians.  That 
he  who  commences,  will  be  employed  in  completing  this 
good  work,  till  the  day  of  death,  Paul  was  confident;  and 
wrote  by  inspiration.  Doubtless,  had  the  occasion  re- 
(juired  it,  he  would  have  used  the  asseveration  which  he 
did  on  another  occasion;  I  speak  the  truth  in  Christ. 

We  see,  then,  that  the  people  of  God  possess  eternal 
life;  of  course,  they  shall  never  perish;  for,  by  the 
power  of  God,  they  are  kept,  with  such  constancy  and 
care,  that  he  will  never  leave  nor  forsake  them;  but  be 
engaged  in  completing  the  good  work,  begun  in  theif 

*Heb,  xiiij  5, 


120  Letters  on  the  Divine  Purpose, 

liearts,  till  the  day  of  death.  These,  with  many  othei 
passages  which  might  be  mentioned,  are  sufficient  to  jus- 
tify the  persuasion,  that  neither  deaths  nor  life^  nor  an- 
gelSf  nor  principalities,  nor  powers,  nor  things  present^  nor 
things  to  comey  nor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  christians  from  the  love  of 
Gody  'which  is  in  Christ  Jesus,  our  Lord. 


LETTER  XIX. 

Same  subject  continued. 

If  Christians  may,  and  frequently  do,  fall  from  grace, 
in  the  current  sense  of  this  phrase,  they  not  only  lose 
every  feature  of  christian  character,  every  pious  dispo- 
sition, every  trace  of  holiness,  and  become  a^ain  totallj^ 
depraved  and  sinful,  as  they  were  previous  to  their  con- 
version; but  their  religious  state  musl  also  be  changed: 
from  a  state  of  pardon,  justification  and  peace  with  God, 
they  must  fall,  a  second  time,  into  a  state  of  condemna- 
tion. Their  relation  to  God,  as  well  as  their  character, 
must  be  entirely  changed.  Instead  of  sustaining  to  him 
the  relation  of  children  to  a  father,  they  must  come  to 
sustain  no  other  relation  to  him  than  that  of  criminals  to 
their  Judge.  It  has  already  been  stated  that  the  change 
of  character,  and  change  of  state  are  inseparably  con- 
jjected  together;  and  both  are  of  grace.  The  life  which 
they  possess  is  the  gift  of  God;  and  they  are  justified 
freely,  through  his  grace.  Whatever  works  the  forfei- 
ture of  the  one,  does  also  of  the  other;  and  whatever 
secures  the  one,  secures  also  the  other,  i  trust  it  has 
been  made  to  appear,  that  as  their  continuance  in  holi- 
ness depends  entirely  on  God,  he  is  both  able  and  willing 
to  preserve  them  in  the  exercise  of  holiness,  so  he  will 
preserve  them  in  a  state  of  pardon  and  peace  with  him- 
self; and  that  there  is,  therefore,  now  no  condemnation  to 
them  who  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,, 
hut  after  the  Spirit ;  because  sin  has  not,  and  never  shall 
have  dominion  over  them.  The  law  of  the  Spirit  of  life  in 
Christ  Jesus  has  made  them  free  from  the  law  of  sin,  and  by 
consequence,  also  of  death.  I  do  not  know  that  we  are 
authorized  to  affirm  that  God  might  not,  if  it  appeared 
good  in  his  sight,  revoke  his  own  gifts;  yet  1  know  of  no 
authority  from  scripture  for  believing  that  he  ever  will 


Letters  on  the  Divine  Purpose.  131 

They  were  bestowed  freely,  and  not  by  compulsion;  not 
inconsiderately  or  rashly,  but  deliberately,  according  to 
the  counsel  of  his  own  wisdom;  vTJth  a  perfect  knowl- 
edge of  all  the  difficulties  which  might  arise  in  the  way 
of  their  continuance.  Therefore  we  conclude  that  these 
gifts  of  God,  holiness  and  pardon,  are  "without  repentance. 
Every  argument  which  justifies  our  belief  in  their  per- 
severance in  holiness,  proves  also  their  continuance  in  a 
state  of  pardon;  and  every  truth  which  proves  their  con- 
tinuance in  a  state  of  pardon,  confirms  our  conviction  of 
their  perseverance  in  holiness.  So,  on  the  other  hand, 
every  difficulty  which  forbids  the  supposition  of  their 
losing,  or  falling  from  the  one,'  forbids  it  also  of  the 
other.  Noiv,  to  me,  it  appears  that  the  difficulties  at- 
tending the  supposition  of  their  falling  from  a  state  of 
pardon  and  acceptance  with  God,  are  very  great,  if  not 
insuperable. 

For  the  sake  of  illustration  let  us  suppose  that  a  mac 
lives  a  sinful  and  wicked  life  for  tbirtj^  years,  and  then, 
through  the  power  of  the  Spirit  becomes  a  new  creaturC;, 
a  sincere  and  genume  christian.  Ail  his  past  offences 
are,  of  course  forgiven;  for  without  this  he  could  not  be 
a  christian.  Let  us  farther  suppose  that  he  contmues  a 
christian  for  one  year,  and  then  fid  Is  from  grace;  and 
that,  at  the  end  of  another  year,  he  dies,  a  depraved  sin- 
ner, in  a  state  of  guilt  and  condemnation,  and  of  course, 
perishes  forever.  Will  he  suffer  for  all  his  sins,  or  only 
for  a  part  of  them?  for  those  of  the  first  thirty  years  of 
bis  life,  or  only  for  those  of  the  last  year?  If  only  for 
those  of  the  last  year,  then  his  punishment  would  not  bo 
in  proportion  to  his  guilt;  which  is  contrary  to  the  prin- 
ciples of  justice.  He  knew,  for  thirty  years,  his  Lord's 
will,  and  prepared  not  himself,  neither  did  according  to 
his  will,  and  yet  shall  be  beaten  with  few  strips;  contra- 
ry to  the  solemn  declaration  of  the  J  udge  himself.  Then, 
he  will  not  receive  according  to  the  deeds  done,  that  is, 
the  sins  committed,  in  the  body,  but  only  according  to 
those  of  one  year;  which  contradicts  another  decision  oC 
^he  Judge.  For  thirty  years  he  treasured  up  wrath,  foe 
which  no  day  of  wrath  overtakes  him.  For  thirty  years^ 
he  wilfully  transgressed  the  laws,  wearied  the  patiencc- 
Tind  grieved  the  Spirit  of  God,  and  is  brought  into  judg« 
menb  and  finally  condemned  for  the  guilt  of  odJj  one  ye3fI^ 

St 


i£2  Letters  on  the  Divine  Purpose, 

Through  an  endless  duration  he  will  be  treated  neither 
according  to  the  mercy  nor  the  justice  of  God:  mercy 
would  save  him  from  punishment  altogether ;  justice 
would  punish  him  for  all  his  offences.  He  will  neither 
be  a  vessel  of  mercy,  nor  a  vessel  of  xssrath.  Throughout 
eternity  the  glory  neither  of  mercy  nor  of  justice  will  be 
displayed  in  his  case.  In  this  life,  indeed,  we  behold  the 
goodness  and  severity,  the  mercies  and  judgments  of God^ 
exercised  towards  the  same  individual;  because  this  is  © 
remedial  state;  but  not  so  hereafter.  In  the  eternal 
state,  mercy  and  justice  will  display  their  glories  on  their 
own  peculiar  and  exclusive  objects;  all  will  be  either 
vessels  of  mercy,  or  vessels  of  wrath.  To  my  mind  this 
supposition  appears  utterly  inadmissible.  Every  reason 
■for  the  infliction  of  punishment,  in  any  degree,  justifies 
and  demands  it,  in  exact  proportion  to  the  guilt  of  those 
on  whom  it  is  inflicted. 

Shall  we  then  suppose  that  he  suffers  for  all  his  sins? 
But  the  guilt  of  the  first  thirty  years  of  his  life  was  sol- 
emnly and  graciously  forgiven;  for,  whether  he  had  any 
comfortable  evidence  of  the  fact  or  not,  without  the  for- 
giveness of  all  past  offences,  he  could  not  be  a  christian: 
and  if  not  a  christian,  then  he  could  not  fall  from  grace. 
He  never  can  suffer,  therefore,  for  that  guilt  which  has 
been  forgiven;  for  pardon  is  exemption  from  deserved 
punishment.  Exemption  and  suffering;  that  is,  to  suffer, 
and  not  to  suffer,  at  the  same  time,  and  for  the  same  guilt, 
is  clearly  impossible.  Pardon  is  as  much  a  solemn  and 
official  act  of  the  Judge  and  Governor  of  the  universe,  as 
condemnation  is;  and  all  his  acts  are  perfectly  consistent. 
If  God  has  justified,  who  is  he  that  will  condemn?  For 
the  guilt,  therefore,  which  has  been  thus  forgiven,  the 
man  never  will  come  into  condemnation,  unless  we  sup- 
pose that  this  act  of  pardon  shall  afterwards  be  repealed- 
that  what  God  has  once  solemnly  and  officially  done,  he 
will,  in  the  same  manner,  undo;  having  voluntarily  and 
deliberately  declared  that  he  will  not  punish,  that  he 
shall  afterwards,  in  the  same  manner,  declare  that  he 
will  punish  for  the  same  crimes.  When  he  made  the 
declaration  that  he  never  would  punish  the  man  for  his 
.past  transgressions,  he  certainly  knew  that,  according  to 
the  case  now  supposed,  this  man  would  fall  from  grace., 
^ie  m  a  state  of  sin,  and  finallv  perish;  and  that  he  would 


Letters  on  the  Divine  Purpose*  125 

punish  him  for  the  very  sins  which  he  forgives.  Ac- 
cording to  our  mode  of  calculating  time,  a  spare  of  two 
years  intervenes  between  the  first  and  the  last  of  these 
declarations;  between  the  pardon  nnd  the  condnmnation. 
If  a  thousand  years  is  with  the  Lord  as  one  day,  much 
more  are  two  years  as  one  and  the  same  instant.  As  it 
regards  the  Judge  himself,  it  is  the  same  thing  as  to  say 
that,  at  the  same  instant,  he  declares  he  wdl  not,  and 
declares  he  will  punish  for  the  same  offences;  at  the  same 
instant  he  pardons  and  condemns.  If  an  earthly  judge 
were  to  act  thus,  he  ought  to  be  instantly  divested  of  his 
otlice,  and  sent  to  the  lunatic  hospital.  It  would  grieve 
me  to  believe  that  a  single  human  bemg.  having  access 
to  the  Bible,  could  entertain  such  an  opinion  of  God  his 
Maker. 

Shall  we  then  suppose  that  the  pardon  was  conditional; 
nnd  that  the  condition  is,  the  man's  perseverance  in  holi- 
ness, till  the  end  of  life?  'I'his  cannot  relieve  us  from 
our  difficulties  ;  it  rather  increases  them.  A  conditional 
pardon,  is  no  pardon.  Those  who  contend  for  such  a 
pardon,  can  mean  nothing  more  than  the  promise  of  a 
pardon  for  the  man  who  will  comply  with  the  condilion. 
But  who  does  not  see  the  wide  difference  between  the 
promise  of  pardon  in  future,  and  the  pardon  itself  which 
js  promised?  How  can  it  produce  any  beneficial  effects 
until  it  is  passed?  If  it  is  future,  how  can  it  produce 
any  present  benefit?  Your  indigent  neighbor  comes  to 
you  almost  dead  with  hunger,  and  asks  you  for  a  morsel 
of  bread;  you  do  not  give  him  that  which  is  needful  for 
the  body  at  this  moment,  but  you  proinise  that  If  he  will 
preserve  h.is  life  for  a  week,  or  a  morilfi,  then  you  will 
give  him  bread.  The  physician  finds  his  patient  danger- 
ously ill,  and  gravely  promises  that  if  he  will  only  con- 
tinue to  live  for  a  week,  or  a  month,  then  an  infallible 
remedy  shall  be  administered.  Such  tender  mercies 
are  cruelties.  And  I  feel  confident  that  you  will  never 
mock  the  miseries  of  any  hvim>jn  being  in  this  manner. 
Pardon  is  an  act  of  Gud.  The  promise  to  perform  an 
act  m  future,  necessarily  implies  that  it  is  not  done  at 
present.  But  if  it  is  «:ot  performed  at  present,  the  man 
is  not,  and  cannot  be  a  christian;  and  if  not  a  christian, 
he  can  have  no  holiness  in  which  to  persevere.  And  the 
^apposition  is  that  he  possesses  boliaess,  is  a  christian; 


124  Letters  on  the  Divine  Purpose. 

and  yet  not  pardoned.  But  the  difficulties  attending  ihi§ 
hypothesis  are  not  yet  done;  they  rather  thicken  upon  us 
as  we  advance.  The  heart  of  the  man  is  radically 
changed  by  the  truth  and  Spirit  of  God:  he  exercises 
faith  in  the  merits  of  a  divine  Saviour;  feels  a  sincere 
love  to  God  and  man;  is  truly  thankful  for  the  mercies 
he  receives;  gvieves  for  his  sins  with  a  godly  sorrow; 
is  clothed  with  humility;  cherishes  a  spirit  of  gentleness* 
meekness,  forbearance  and  forgiveness:  render?  habitual 
and  cheerful  obedience  to  the  divine  will;  and  perse- 
Veres  in  the  exercise  of  these  christian  virtues,  and  in  the 
discharge  of  these  duties  till  the  end  of  life,  or  at  least 
for  a  number  of  years;  this  is  the  holiness  in  which  he 
is  to  persevere;  and  this  perseverance  is  the  condilioQ 
on  which  his  pardon  is  suspended.  And  yet  this  man  is 
not  forgiven.  He  is  in  instate  of  condemnation,  and  the 
Wi'ath  of  God  abideth  o\i  him.  ''  He  is  sanctified,  at  leastj 
in  part,  but  not  justified:  exercistis  idll  the  christian  vir- 
tues; possesses  the  christian  character;  and vyet  lacks 
something  essential  to  a  christian;  is  not'yet  authorized 
to  hope  for  heaven,  because  he  is  notj^et  pardoned;  need 
not,  however,  fear  the  bottomless  pit,  because  he  is  holy 
•—But  1  forbear. 

If  the  pardon  of  sin  depends  on  perseverance  in  holi- 
ness for  a  time,  then  it  cannot  wholly  depend  on  the 
merits  of  Christ,  nor  on  the  free  mercy  and  pleasure  of 
God.  But  we  are  assured  that  we  are  forgiven/or  Chrisfs 
take;  and  that  for  pardon  we  depend  on  the  mercy  of 
God.  Besides  a  great  many  passages  of  scripture  declare 
in  the  most  positive  and  explicit  manner,  that  christians 
are  forgiven  as  soon  as  they  believe  in  Christ;  that  is^ 
as  soon  as  they  become  christians. 

When  this  man  shall  stand  before  his  Judge,  he  may 
use  this  language:  1  have  eaten  and  drank  in  thy  pres- 
ence, and  thou  hast  taught  me.  But  the  language  of  the 
Judge  will  be,  Depart  from  me  thou  worker  of  iniquity  ; 
for  I  never  knew  thee ^  that  is,  never  acknowledged  thee 
fco  be  one  of  my  people.  Might  not  the  man  reply;  Nay, 
but  thou  didst  once  know  me.  I  was  changed  by  the 
truth  and  Spirit  of  God;  for  one  whole  year,  I  trusted  in 
thy  merits;  felt  the  life-giving  and  purifying  efficacy  of 
thy  blood;  was  reconciled  to  God  through  thy  death;  en- 
joyed sweet  and  holy  poramunion  with  the  Father  and 


Letters  on  the  Divine  Pui^ose,  IQ0 

with  thee.  This  would  be  the  solemn  truth.  For  the 
conderanation  of  this  man,  therefore,  the  Judge  could  not 
assign  this  reason — I  never  knew  thee. 

It  is  alleged  that  sin  is  the  cause  of  this  fall  from  a  state 
of  holiness  and  favor  with  God,  into  a  state  of  depravity 
and  condemnation.     Whether  a  state  of  sinless  perfec- 
tion be  attainable  in  this  life  or  not,  I  do  not  mean,  at 
present  to  inquire.     I  would  just  observe,  however,  that 
when  christians  are  supposed  to  reach  that  state,  they 
cease  to  be  objects  of  the  divine   forbearance;  and  it  is 
evidently  improper  for  them  to  pray  for  mercy.     If  they 
commit  no  sin,  they  present  nothing  to  exercise  the  pa- 
tience of  God;  they  need  no  mercy,  as  they  have  no  guilt 
to  be  forgiven.     Those  who  contend  that  this  state  is  at- 
tainable, admit  that  there  are  thousands  of  christians  who 
have   not  yet  reached  it;  of  course,  until  it  is  gained, 
they  may,  and  actually  do  commit  sin,  and  yet  do  not  fall 
from  grace.     The  advocates  for  this  opinion  allow  that 
there  may  be  a  certam  degree  of  sin   and   guilt  which 
does  not  effect  this  terrible  fall:  I  would  ask,  what  is 
that  degree,  and  how  is  it  ascertained?     The  nature  of 
all  sin  is  alike,  hateful  to  God,  and  polluting  and  danger- 
ous to  the  soul.     That  there  are  degrees  in  guilt  I  have 
no  doubt.     However  diversified,  in  our  view,  those  opin- 
ions, passions  and  practices  may  be  which  are  condemned 
as  sinful,,  they  all  have  one  and  the  same  quality;  and 
that  quality  is  expressed  by  the  term  guilt.     The  fall  of 
christians  cannot  depend  on  the  kind  of  sin  committed, 
but  on  the  degree  of  guilt  contracted.     Let  us  suppose 
that  the  amount  of  guilt  which  produces  this  fall  is  twen- 
ty degrees.     Then  it  will  follow  that  all  degrees  below 
this  amount  are  safe,  as  it  regards  this  total  loss  of  chris- 
tian character,  and  forfeiture  of  the  divine  favor.    Chris- 
tians may  commit  sin  till  their  guilt  amounts  to  tive,  ten, 
iifteen,   or   even    nineteen  degrees,   and  yet  they  are 
christians,  children  of  God,  interested  in  the  blood  of  the 
cross,  and  are  objects  of  the  peculiar  favor  and  love  of 
God.     But  if  they  add  one  degree  more,  then  they  cease 
to  be  christians,   become  children  of  wrath,  come  into 
conderanation,  and  cease  to  be  objects  of  the  divme  love 
and  favor. 

The  doctrine  which  I  defend  is  charged,  by  its  oppo- 
nents, with  a  tendency  to  destroy  all  motives  to  christian 
11* 


12Q  Letters  on  the  Divine  Purpose. 

watchfulness  and  diligence,  and  with  furnishing  induce^ 
ments  to  a  slothful,  and  even  licentious  life.  Now  I 
think  it  undeniable  that  this  charge,  with  equal  force^ 
lies  against  the  opinion  held  by  these  opponents.  Ac- 
cording to  their  opinion  christians  may  commit  sin,  may 
gratify  the  desires  of  the  flesh,  without  danger  of  fallings 
until  their  guilt  amounts  to  nineteen  degrees,  provided  , 

they  do  not  add  tiie  twentieth.  ^ 

The  charge  is  not  well  founded.  The  farmer  does 
not  neglect  judicious  arrangements  and  remit  his  exer- 
tions, because  he  hopes  these  exertions,  through  the 
blessing  of  heaven,  will  be  successful.  This  hope  has 
nothing  but  probability  for  its  foundation.  If  the  proba- 
bility of  success  prompt;*  him  to  industry ,  then  the  greater 
this  probability  is,  the  greater  will  be  his  inducement  to 
labor;  of  course,  if  there  was  a  certainty  that  his  exer- 
tions would  be  crowned  with  success,  this  would  furnish 
the  greatest  possible  inducement.  And  shall  we  say  that 
the  most  powerful  motive  will  fail,  when  a  mu,ch  weaket 
one  will  answer  the  purpose?  that  a  weight  of  five  pounds 
will  turn  the  scale,  when  one  ot  ten,  ar  of  twenty  will 
not?  The  two  cases  are  sufficiently  similar  to  justify  the 
illustration  of  the  one  by  the  other.  The  farmer  has 
not  even  a  probability,  much  less  a  certainty,  that  he 
will  succeed  without  proper  exertions:  so  he  is*  not  a 
christian,  but  a  presumptuous  libeller  of  the  gospel  who 
"believes,  or  pretends  to  believe,  that  he  will  enjoy  the 
happiness  of  heaven,  without  holiness;  and  holiness  con- 
sists in  the  exercise  of  pious  affections,  and  in  the  dis- 
charge of  religious  duties.  If  the  farmer  sows  when 
there  is  only  a  probability  that  he  shall  reap,  will  not 
christians  sow  to  the  Spirit^  when  there  is  a  blessed  as- 
surance that  of  the  Spirit  they  shall  reap  life  everlasting^ 
The  purpose  of  God  is  not  to  receive  impenitent  sinners 
to  the  joys  of  his  kingdom,  but  to  save  them  from  their 
sins^  to  work  in  them  the  work  of  faith  with  power,  to 
make  them  holy,  and  then  admit  them  to  his  kingdona 
and  glory. 

That  christians  do  commit  sin,  is  a  mournful  truth  that 
cannot  be  denied.  That  their  faith  becomes  weak,  their 
affections  languid,  their  exertions  feeble  and  irregular^ 
that  they  sometimes  slumber,  and  even  sleep,  must  be 
admitted.     Bat  I  think  it  probable^,  that  if  jou  could  ask 


Letters  on  the  Divine  Purpose,  X9.7 

every  christian,  from  the  beginning  of  the  world  to  this 
day,  whether  his  own  declension  in  vital  piety,  was  the 
consequence  of  his  understanding  and  believing  the 
doctrine  of  final  perseverance,  he  would  answer — No; 
it  was  not.  If  I  am  not  mistaken,  many  of  those  who  op- 
pose this  doctrine,  of  course,  who  do  not  believe  it,  and 
cannot  be  influenced  by  it,  experience  the  same  chills 
and  slumberings  in  their  aflfections,  and  feebleness  in 
their  exertions,  which  are  so  much  to  be  deplored  io 
others.  If  then  this  sad  decline  in  themselves  is  not^ 
and  cannot  be  the  consequence  of  believing  this  doctrine., 
I  hope  they  will  not  bring  it  as  a  char2:e  against  the  doc- 
trine, when  believed  by  others.  In  both  cases,  the  samc^ 
eflferts  should  be  ascribed  to  the  same  cause. 

That  some  have  used  unguarded  expressions  in  at- 
tempting to  illustrate  and  defend  this  doctrine,  I  readily 
admit;  nor  will  I  deny  that  some  professors  of  religioa 
who  live  ungodly  and  wicked  lives,  may  refer  to  their 
belief  in  this  doctrine  as  the  ground  of  their  hope,  that 
{hey  will  finally  be  saved.  I  cannot  admit,  however, 
that  the  doctrine  itself  is  chargeable  with  ihe  imprudence 
or  absurdity  of  its  professed  advocates.  The  scripture 
is  not  chargeable  with  the  error  of  those  who  wrest  itj 
Dor  the  gospel  with  the  guilt  of  those  who  pervert  its 
pure  and  wholesome  instructions.  I  do  deny  that  we 
have  sufficient  authority  for  believing  that  those  who  live 
tmgodly  and  irreligious  lives  are  christians,  whatever 
they  may  profess.  They  may  have  a  name  that  they  lives 
'Hohile^  in  fact,  they  are  dead.  This  doctrine  is  no  more 
'accountable  for  their  ungodliness,  than  the  Bible  which 
condemns  that  ungodliness,  and  which  they  also  profess 
to  believe.  If  on  this  account  we  should  renounce  this 
doctrine,  we  have  the  same  reason  for  rejecting  also  the 
sacred  volume.  The  real  tendency  of  this  doctrine  is  to 
be  ascertained  from  its  influence  and  effects  on  the  heart 
and  life  of  those  who  understand,  believe  and  love  itj 
Bot  from  those  who  neither  understand,  believe  nor  love 
it;  and  who,  though  its  professed  friends,  are  its  secret 
enemies. 

If  it  be  contended  that  christians  may  fall  from  grace,, 
1  would  not  strenuously  defend  the  contrary  position. 
We  know  that  Adam  fell;  and  we  know  that  all  sin  is 
dangerous.     Nor  does  it  appear  to  me,  the  correct  mode 


128  Letters  on  the  Divine  Purpose* 

of  speaking  to  say,  that  christians  are  in  no  danger  of  fail- 
ing. The  sins  of  the  children  of  God,  as  certainl}  nnecv 
bis  displeasure,  as  the  sins  of  the  unregenerate.  Every 
sin  is  a  departure  from  the  rule  of  duty,  according  to 
TThich  the  favor  of  God  may  be  expected.  The  tenden- 
cy of  all  sin  is,  therefore,  to  separate  from  God.  The 
position  which  I  defend  is,  that  christians  will  not  totally 
fall;  and  though  in  danger,  in  imminent  danger,  they 
will  be  shielded  from  that  danger.  Adam  fell,  it  is  true; 
^ut  Adam,  before  his  fall,  though  a  pure  and  holy  being, 
Was  not  a  christian.  No  Mediator  stood  between  hina 
and  his  God;  his  purity  was  not  purchased  by  the  suffer- 
ings and  the  merit  of  a  divine  Saviour;  no  blood  of  infi^ 
nite  value  was  the  pledge  of  tiis  continuance  in  holiness. 
This,  however,  is  the  case  with  christians.  A  divine 
Mediator,  by  his  obedience  and  suff«^rings,  has  procured 
Ibr  them,  co:nplete  and  eternal  salvation.  But  as  there 
oan  be  no  salvation  without  holiness,  therefore  holiness 
itself  is  among  the  invaluable  blessings,  procured  by  the 
"blood  of  the  cross.  The  covenant  between  them  and 
iheir  God  is  not  only  ordered,  but  sure.  The  foundation 
©f  their  hopes  is  a  sure  foundation.  Their  perseverance 
is  secured  by  the  death  of  Christ.  Jehovah  is  their  God 
and  Father;  Jesus  is  their  Mediator,  their  Redeemer, 
their  Intercessor;  the  Holy  Spirit  is  their  Monitor,  their 
Comforter.  The  cautions,  the  threatenings,  the  warn- 
ings, the  admonitions,  the  entreaties,  the  promises,  the 
invitations,  the  doctrines,  the  precepts  of  the  Bible,  with 
all  the  dispensations  of  providence,  will  be  blessed  as  the 
means  of  their  progress  in  the  divine  life.  Not  one  of 
them  shall  perish;  every  one  of  them  will  enter  into  the- 
joy  of  their  Lord. 


LETTER  XX. 

This  doGtrine  gives  such  views  of  the  character  of  God  as" 

are  calculated  to  excite  devotion. — Conclusion. 

Tke  Bible  is  our  only  infallible  guide;  no  system  of 
doctrines,  therefore,  by  what  name  so  ever  it  may  be 
designated,  ought  to  be  received,  that  is  not  clearly  taught 
in  the  sacred  volume.  By  giving  us  correct  views  of  the 
^haractev  ef  C^od,  and  of  ourselves,  by  teaching  ns  the 


Letters  on  the  Divine  Purpose.  1S9 

plan  of  salvation  through  a  divine  Saviour;  by  exciting 
every  pious  afl'ection  of  the  heart,  the.  Bible  is  intended, 
through  the  Holy  Spirit,  to  prepare  us  for  the  worship  and 
society  of  heaven,  for  the  joys  and  glories  of  eternity. — 
Its  docirines  are  according  io  godliness;  it  makes  wise  to 
salvation;  it  is  a6/e,  or  powerful  to  save  the  soul.  Those 
doctrines  which  have  the  greatest  tendency  to  promote 
holiness  are  for  that  reason  most  worthy  of  our  cordial 
acceptance.  What  then  is  the  tendency  of  those  views 
which  have  been  given?  In  my  opinion  the  sun  is  not 
more  evidently  intended,  nor  better  calculated  to  warm 
and  enlighten  the  earth;  the  eye  is  not  more  evidently 
fitted  for  the  purposes  of  vision,  than  are  the.se  doctrines 
to  enlighten  and  purify  the  mind;  to  make  us,  and  keep 
us  sincere,  humble,  devout,  intelligent  and  useful  chris- 
tians. 

They  represent  the  divine  character  surrounded  with 
that  glory  and  majesty  which  are  calculated  to  excite  the 
deepest  reverence  in  our  minds;  and  reverence  is  an  in- 
dispensable feature  in  the  character  of  all  true  worship- 
pers of  God.  It  is  a  compound  of  fear  and  love.  While 
the  greatness  of  God,  bows  the  mind  in  devout  awe,  a 
view  of  his  excellence  attracts  and  elevates  it  by  love. 
The  greatness  of  his  goodness,  of  his  wisdom  and  his 
power  is  displayed  in  the  most  impressive  manner.  By 
one  single  act  of  his  infinite  mind  he  designed  the  crea- 
tion and  government  of  this  world,  with  all  its  number- 
less varieties  of  inhabitants,  with  all  its  countless  series 
of  events.  His  high  and  holy  purpose  is  One!  To  our 
minds  it  may  appear  intinitely  diversified,  because  it  re- 
lates to  an  infinite  diversity  of  objects  and  events;  still 
however  it  is  emphatically  one;  embracing  the  world 
with  all  its  occurrences,  through  every  period  of  its  du- 
ration. 

The  preservation  and  safety  of  one  single  individual 
requires  the  concurrence  of  a  great  variety  of  causes, 
which  are  the  effects  of  other  causes  which  preceded 
them,  still  more  numerous  and  diversified.  Each  of  these 
must  operate  at  a  particular  time,  and  in  a  particular  or- 
der. The  food  that  he  eats  is  produced  by  the  combined 
influence  of  the  air,  the  sun,  the  rain,  the  earth  and  the 
toil  of  man.  The  clothing  which  defends  and  comforts 
him  is  derived  from  different  sourceSj  and  prepared  by 


ISO  Letters  on  the  Divine  Purpose, 

different  hands.  The  water  which  he  drinks  is  collected 
fVora  innumerable  veins  in  the  earth,  and  presented  for 
his  use  in  springs  and  rivulets.  The  air  which  he  breathes 
is  prepared  in  a  manner  so  recondite  as  to  baffle  all  hu- 
man discovery.  Besides,  he  walks  every  day  in  the  midst 
of  threatening  danijers  from  which  he  must  be  continu- 
ally shielded.  All  these  events  were  designed  by  the 
wisdom,  and  l)rought  to  pass  by  the  power  of  God,  at  the 
proper  time,  and  in  the  proper  order. 

Our  impressions  of  greatness  are  often  the  result  of 
comparison.  Compared  with  (he  wisdom  and  power  of 
God,  how  does  the  wisdom  and  mtelligence  of  man  dis- 
apfiear  and  shrink  into  nothing,  and  his  power  become 
perfect  imbecility?  The  mathematical  discoveries  of 
Napier  and  Newton  have  urrounded  their  names  with 
unfnding  renown.  But  suppose  either  of  these  men, 
distinguished  for  their  talents,  had  been  required  to  de- 
vise the  means  of  preservation  and  safety  to  man  for  one 
single  year,  how  utterly  insufficient  for  the  task  must  they 
have  felt  themselves  to  be  !  Faint,  indeed,  would  have 
been  their  glory,  compared  with  what  it  deservedly  is, 
had  It  depended  on  their  discovering  the  manner  in  which 
the  means,  provided  by  the  wisdom  and  power  of  God, 
secure  this  preservation  and  safety.  If  the  man  who 
discovers  the  relation  of  numbers,  tvho  carries  his  re- 
searches a  little  beyond  the  mere  surface,  and  discovers 
a  few  more  properties  of  matter  than  were  formerly 
^nown;  while  ho  confesses  that  there  are  other  relations, 
and  other  properties  yet  undiscovered;  relations  and. 
properties  too  which  really  existed  before;  which  he 
neither  devised  nor  caused;  if  this  man  receives  the  ap- 
plause of  the  civilized  world;  ho^v  inexpressible  should 
be  our  pious  admiration  of  the  character  of  God,  whode- 
siigned  and  brought  into  existence  all  these  relations  and 
properties!-  No  philosopher  can.  devise  the  means  of 
his  own  safety,  or  even  comprehend  how  that  safety  is 
secured  by  the  means  otherwise  provided.  Either  this 
invention  or  this  discovery  would  raise  him,  in  our  esti- 
mation, above  the  ;'rade  of  human  beings.  Yet  these  are 
the  common  and  daily  operations  of  Jehovah  !  His  wis- 
dom arranged  these  means,  his  power  secures  their  con- 
currence, he  perfectly  understands  the  manner  of  this 
operalioDj  not  merely  for  one  year,  but  every  successive 


Letters  on  the  Divine  Purpose.  IQt 

Jfear  of  life.  The  same  wisdom,  power  and  goodness  hare 
been  employed  in  preserving  all  the  numerous  millions 
of  mankind  who  have»  who  do  now,  or  shall  hereafter 
live  upon  the  earth.  The  same  guardian  care  is  extend- 
ed to  the  beasts  of  the  field,  to  the  fowl?  of  the  air,  to  the 
fishes  of  the  sea,  to  all  creeping  things,  to  insects,  to 
mites,  though  their  existence  should  be  but  for  a  day  of 
an  hour.  They  are  all  his  creatures.  Their  creation  is 
embraced  in  his  plan;  so  also  is  their  preservation.  Not 
one  of  them,  even  the  smallest,  is  forgotten  before  God. 
The  concurrence  of  all  these  causes,  varied  to  suit  their 
diflferent  natures,  is  perfectly  secured  by  his  immutable 
purpose.  Add  to  this  his  unceasing  and  decisive  control 
over  all  inanimate  matter.  The  winds  and  the  sea  obeij 
him:  the  torrent  rushes  at  his  command:  the  lightnings 
flash,  the  thunders  roar  at  his  word:  the  earth  trembles 
and  quakes  at  his  touch.  There  is  not  a  particle,  not  an 
atom  in  air,  in  earth,  or  sea  that  is  not  as  distinctly  knowni 
to  him,  and  as  completely  under  the  influence  of  his 
government,  as  the  great  globe  itself.  The  creatiouj 
the  position  and  movements  of  each  atom  are  his  work^ 
and  accomplished  according  to  his  purpose.  Add  lo  this^ 
bis  influence  over  the  minds  of  men,  using  them  as  instru- 
ments in  efl'ecting  the  designs  of  his  providence;  an  m- 
fluence  explicitly  ascribed  to  him  in  scripture.  He 
fashioncth  their  hearts  alike.  The  ki7ig^s  hearty  and  by 
consequence,  the  hearls  of  all  his  subjects,  is  in  the  hand 
of  the  Lord  as  the  rivers  of  ■water ;  he  turneth  it  whitherso- 
ever he  will."^  Blessed  be  the  Lord  God  of  our  fathers  who 
hath  put  'such  a  thing  as  this  in  the  king^s  heart,  to  beautify 
the  house  of  the  Lord  which  is  at  Jerusalem^  This  kmg 
was  an  idolater,  not  a  worshipper  of  Jehovah;  and  yet 
what  he  did  was  put  into  his  heart  by  the  God  of  Abra* 
ham,  Isaac  and  Jacob.  The  divine  influence  over  the 
mind  of  Cyrus  has  already  been  considered.  To  govern 
our  own  thoughts,  affections  and  desires  has  ever  been 
found,  if  not  impossible,  at  least  a  very  difficult  task.  It 
is  only  through  the  aid  of  divine  grace  that  we  can  suc- 
ceed in  any  tolerable  degree.  How  much  more  difficult 
is  it  to  govern  the  thoughts  and  desires  of  another  indi- 
Yidual.  We  cannot  even  know  these  thoughts  and  de- 
sires, except  through  the  medium  of  external  signs.     We 

'Psaltn  sxxii,  15.    Job  vi,  21,       fEzra  vU,  57. 


iS3  Letters  on  the  Bvdne  Parpose* 

may  indeed  use  means  for  this  purpose;  and  our  efforlsj 
may  be  crowned  with  some  partial  success;  but  to  exer- 
cise a  complete  control  over  the  mind  of  another,  for  one 
day,  or  even  for  one  hour,  is  just  as  impossible  as  to  cre- 
ate that  mind.  Those  things,  however,  which  are  im- 
possible with  men,  are  possible  with  God.  If  I  have  not 
entirely  mistaken  the  meaning  of  the  passages  just  quoted, 
with  many  others  that  might  be  mentioned,  this  is  eflfect- 
ed  in  a  manner  perfectly  consistent  with  the  moral  agen- 
cy of  man,  by  the  wisdom  and  power  of  God,  just  so  far 
as  the  designs  of  his  providence  require;  over  not  only 
one,  but  over  each  individual  of  the  human  race;  not 
merely  for  a  day,  or  an  hour,  but  through  every  day  and 
every  hour  of  his  whole  life.  There  is  not  one  thought 
conceived  in  the  mind,  that  is  not  as  distinctly  known  to 
God  as  the  mind  in  which  it  is  conceived.  0,  Lord,  thou 
linowest  my  thoughts  afar  o^\  The  Lord  knoweth  the 
ihoughts  of  man.  If  one  thought  escaped  his  influence, 
50  would  also  the  consequences  flowing  from  it.  Very 
great  events  may  be  traced  back  to  one  single  thought  in 
the  mind  of  some  individual.  One  may  give  rise  to  a 
long  train  of  other  thoughts  which,  generating  corres- 
pondent afi'ections  and  desires,  ripen  into  purposes,  and 
thus  lead  to  important  results.  The  thoughts,  desires 
and  affections  of  men  are  mcalculably  more  numerous 
than  their  words  and  actions.  The  body  must  have 
rest;  the  tongue  is  often  silent:  but  the  operations  and 
feelings  of  the  mind  are  always  progressing  and  always 
changing.  Numerous,  complicated  and  mutable  as  they 
are,  they  are  all  subject  to  the  control  of  divine  wisdom 
;md  power.  In  like  manner  over  the  whole  universe 
Jehovah  reigns,  with  perfect  ease  and  certainty,  accom- 
plishing his  purpose,  without  a  single  mistake,  or  a  single 
-failure. 

This  scheme  of  providence,  so  vast,  complicated  and 
incomprehensible  to  the  view  of  man,  is,  at  the  same  time 
subservient  to  another  plan,  still  more  glorious,  intended 
to  display  more  fully  the  divine  character,  to  give  more 
correct  and  exalted  views  to  man,  and  awaken  in  his 
heart  feelings  more  sublime  and  worthy  of  God;  that  is, 
the  plan  of  redemption  through  the  cross  of  Jesus  the 
Saviour.  As  food  is  subservient  to  the  preservation  oi' 
•man^  ?o  the  whole  system  of  pFovidenee  is  subservient- 


Letters  on  the  Divine  Purpose,  153 

to  the  saWatioD  of  guilty  sinners.  In  this  wonderful 
work,  sovereign  mercy,  forbearance  and  compassion  min- 
gle their  rays  with  those  of  divine  wisdom,  goodness  and 
power,  and  display  the  greatness,  the  majesty  and  loveli- 
ness of  the  Deity  in  a  light  more  interesting  and  more  at- 
tractive not  only  to  man,  but  to  all  holy  intelligent  beings. 
This  subserviency  and  this  connexion,  imparl  to  the 
events  of  time  a  character  of  greatness  which  they  would 
not  otherwise  possess.  Over  this  kingdom  of  grace, 
reigns  a  Divine  Redeemer,  to  whom  all  power  in  heaven 
and  earth  is  given;  for  whom,  and  by  whom,  all  things, 
visible  and  invisible,  were  created;  under  whose  autho- 
rity all  ranks  of  intelligent  creatures  are  placed.  This 
earth  is  but  the  humble  theatre  on  which  the  Saviour 
displays  and  executes  the  designs  of  wisdom  and  mercy, 
in  the  salvation  of  unworthy  criminals.  All  the  great  re- 
volutions among  the  nations  of  this  world  are  the  means 
of  promoting  the  prosperity  of  this  kingdom.  The  com- 
mencement, the  progress  and  the  conclusion  of  this  dis- 
pensation of  grace,  will  all  be  according  to  the  purpose 
of  God.  The  birth,  the  life,  the  sufl'erings,  the  death, 
the  resurrection  and  ascension  of  the  Saviour  were  all 
according  to  the  determinate  counsel  and  foreknowledge 
of  God.  When  sinners  are  called,  regenerated  and  sanC" 
tified;  when  they  enter  on  the  possession  of  their  inheri- 
tance in  heaven,  it  is  according  to  his  eternal  purpose. — 
All  the  means  necessary  to  produce  these  gracious  and 
glorious  eilects,  with  all  the  causes  on  wh:ch  these  means 
themselves  depended,  whether,  in  our  estimation,  they 
be  great  or  small,  are  secured  in  their  proper  time,  or- 
der and  degree,  by  the  same  unchangeable  design  of  Je- 
hovah. The  day  for  the  last  act,  in  the  administration 
of  this  kingdom,  the  most  awful,  solemn  and  sublime 
scene  the  universe  will  ever  witness,  was  fixed  from  all 
eternity.  He  hath  appointed  a  day  in  'which  he  will  judge 
the  zvorld.  Then  shall  all  the  purposes  of  God,  requir- 
ing the  existence  and  preservation  of  this  earth,  be  ac- 
complished. Then  shall  all  the  vast  and  amazing  schemes 
•f  Providence  come  to  a  close.  Then  shall  the  still  more 
astonishing  and  glorious  purposes  of  grace  be  completed. 
Then  shall  mercy  have  offered  her  last  pardon,  have  se- 
lected and  prepared  her  last  vessel;  then  shall  forbear- 
ance have  waited  her  last  moment;  then  shall  compas- 


134  Letters  on  the  Divine  Purpose* 

sion  have  shed  her  last  tear.  Then  he  who  is  filthy,  shall 
he  filthy  forever;  then  he  who  is  holy,  shall  be  holy  forever. 
Then  shall  the  kingdom  be  delivered  up  to  the  Father, 
that  God  may  be  all  in  all.  Then  shrill  the  glory  of  God, 
the  ultimate  object  of  creation,  providence  and  redemp- 
tion, shine  forth  in  all  its  bris^htness.  Inspired  with  new 
ardor  and  delight,  with  new  sentiments  of  2;ratitiide  and 
love,  of  reverence  and  awe,  then  shall  the  heavenlv  hosts 
un  te  in  as-ribing.  Blessing,  and  honor,  and  glory,  and 
power  to  Him  that  sitteth  upon  the  throne,  and  to  the  Lamb 
forever  and  ever.  Then  'shall  the  redeemed  of  the  Lord 
add  their  chorus,  in  uhich  even  angels  cannot  join;  Unto 
Him  who  loved  vs,  and  washed  71s  from  our  sins  in  his  own- 
blood,  be  glory  and  dominion,  forever  and  ever,  Amen. 

Now,  my  friend,  permit  m.i  to  ask  von  seriously,  what 
think  you  of  these  doctrmes?  .Are  they  true;  are  they 
scriptural;  are  they  worthy  of  God;  are  they  consistent 
with  all  that  we  know  of  his  character,  and  calculated  t© 
bring  glory  to  his  nnrae;  are  they  suited  to  the  sinful, 
wretched  and  helpless  condition  of  man;  are  they  com- 
forting, strengthening  and  cheering  to  the  christian?  If 
they  are,  then  holdfast  the  form  of  sound  words,  and 
even  contend,  not  furiously,  not  with  the  bitter  zeal  of 
party  spirit,  but  with  meekness,  humility  and  brotherly 
love,  contend  earnestly  for  the  faith,  once  delivered  to  the 
saints. 

You  ascribe  the  preservation  of  your  life,  and  your 
hope  of  salvation  to  God;  and  for  these  blessings  you  are 
^rateful.  By  this  gratitude,  you  acknowledge  that  these 
are  invaluable  favors;  and  favors  too,  which  you  do  not 
deserve.  Will  you  be  less  thankful  if  you  believe  that 
they  are  bestowed  according  to  an  intention  of  your  great 
benefactor?  Will  it  check,  will  it  diminish,  will  it  not 
rather  increase  your  grateful  emotions  to  believe  that  this 
intention  was  formed  and  existed  before  the  foundation  of 
the  world? 

Let  me  suppose,  what  is  not,  and  I  hope  never  will  be 
the  fact,  that  you  are  in  a  state  of  indigence,  suffering 
for  the  want,  not  only  of  the  comforts,  but  even  the 
necessaries  of  life;  and  that  you  should  receive  some- 
thing valuable  from  a  man  who  is  a  maniac,  vf  hose  ac- 
tions, of  course,  are  performed  without  reason  and  with- 
out design.     In  the  enjoyment  of  what  you  had  receivetS 


Letters  on  the  Divine  Purpose.  135 

you  would  feel  glad,  but  not  thankful,  unless  to  provi- 
dence which  controls  even  the  actions  of  the  maniac; 
but  you  would  feel  no  gratitude  to  this  man;  because 
you  would  be  convinced  that  he  had  no  intention  to  re- 
lieve your  distress's,  and  felt  no  benevolence  towards  you. 
Even  your  pleasure  would  be  that  of  mere  animal  nature, 
without  awakening  one  moral  sentiment  of  the  heart. 
Suppose  your  neighbor  should  make  you  a  present  of 
such  a  nature,  and  at  such  a  time,  a«  would  justify  you 
in  saying,  this  is  the  very  thing  which  I  wanted;  it  is  ex- 
actly suited  to  my  necessities;  my  neiy;hbor  must  have 
known  my  s«tualion,  and  intended  to  relieve  m_y  suffer- 
ings, in  the  enjovment  of  this  you  would  feel,  not  only 
the  gladness  of  animal  nature,  but  the  most  lively  senti- 
ments of  gratitude,  which  wouh)  have  an  immediate  ob- 
ject, clearly  indicated  by  this  design  to  relieve  your 
wants.  The  knowledije  of  this  design  would  have  ano- 
ther happy  effect  on  your  mind;  it  vvould  convince  yoa 
that,  as  your  benefactor  was  under  no  obligation  to  confer 
this  favor,  he  was  prompted  to  form  and  execute  this 
design  by  pure  and  active  benevolence.  flie  knowl  dge 
of  this  benevolence  would  awaken  your  love  to  the  man. 
This  gratitude  and  tiiis  love  would  increase  even  the 
gladness  of  animal  nature,  and  render  doubly  valuable 
and  welcome  the  relief  you  received.  If  your  neighbor 
should  inform  you  that  this  design  had  been  formed  a 
year  ago;  that  during  this  time  he  was  preparing  and  se- 
lecting the  articles,  now  presented;  that  he  only  waited 
till  the  proper  time  should  arrive,  when  you  would  be  ia 
the  greatest  need,  when,  of  course,  his  charity  would  do 
you  the  most  good;  I  venture  to  affirm  that  this  informa- 
tion would  not  diminish,  but  very  much  increase  your 
gratitude  and  love.  If  you  were  also  informed  that  your 
neighbor  was  habitually  engaged  in  relieving  other  suf- 
ferers, this  vvould  increase,  at  least,  your  love  to  the  man; 
"because  it  would  prove  that  benevolence  was  a  fixed  unA 
active  principle  of  his  heart;  and  that  he  was  a  worthy 
object  of  this  love. 

The  application  of  this  supposed  case  to  the  one  under 
consideration,  is  plain  and  easy.  God  is  the  preserver 
of  your  life;  and  has  given  you  through  grace ^  good  hope 
of  salvation.  Will  not  your  belief  that  these  unmerited 
favors  flow  from  design,  increase  your  gratitude  aafll  love 


136  Letters  &n,  the  Divine  Purpose* 

to  your  merciful  Benefactor?  If  you  could  receive  tbose 
favors  without  this  belief,  you  could,  on  their  account, 
feel  neither  gratitude  nor  love  to  God.  Whatever  glad- 
ness you  might  feel,  it  would  be  the  gladness  of  mere 
animal  nature,  of  the  animal  man^  with  which  no  devout 
sentiments  would  mingle.  This  belief  is  the  main  spring. 
is  the  exciting  cause  of  your  gratitude  and  love;  because 
this  design  proves  the  benevolence  of  the  Father  of  lights , 
oi*  as  the  Apostle.  John  exprt-isses  it,  that  Gud  is  love. 
You  see  the  boundless  exhibitions  of  this  benevolence  in 
the  preservation  of  all  mankind,  accordmg  to  the  wise 
and  holy  purpose  of  God.  Look  around,  and  you  will 
see,  alas!  not  all,  but  thousands  and  millions  of  the  hu- 
man race,  under  the  guidance  of  the  Holy  Spirit,  rejoic- 
ing in  the  same  hope  which  cheers  your  own  heart. 
This  will  deepen  the  devout  and  pleasing  conviction  that 
benevolence  and  mercy  are  immutable  and  active  prin- 
ciples in  the  divine  character,  and  confirm  your  belief 
that  God  is,  not  only  a  proper  object,  but  the  only  proper 
object  of  your  supreme  love. 

If  you  believe  that  these  favors  are  conferred  accord- 
ing to  design,  you  must  believe  that  this  design  was  form- 
ed, and  existed,  in  the  divine  mind,  before  the  blessings 
were  bestowed,  and  if  you  believe  that  it  existed  before, 
though  but  for  one  day,  or  even  one  hour,  you  cannot, 
without  the  greatest  absurdity,  refuse  to  believe  that  it 
existed  from  all  eternity.     Instead  of  rejecting,  you  ought 
to  rejoice  in  this  belief;  for  it  exhibits  the  character  of 
God,  cloathed  with  infinite  majesty,  loveliness  and  attrac- 
tion.     The  preservation  of  your  life  and  your  hope  of 
salvation,  at  this  moment,  depend  on  the  means  which 
God  has  employed  and  blessed  for  this  purpose.     These 
means  are  the  effect  of  causes  which  preceded  them,  and 
these  again  of  others;  and  thus,  in  unbroken  connexion,, 
to  the  beginning  of  time.     The  great  Parent  of  the  uni~ 
verse,  with  a  perfect  knowledge  of  all  your  necessities^        5 
looking  forward  with  a  benevolent  and  merciful  eye,  set        { 
in  operation  a  series  of  events,  which,  under  the  con-        * 
stant  guidance  of  his  watchful  and  omnipotent  care  has 
secured  your  present  safety  and  happiness.     The  com- 
mencement of  this  series,  with  every  subsequent  move- 
ment and  stage  of  its  progress,  are  as  much  according  to 
design,  as  are  its  present  effects.    Has  the  doctrine  any 


Letters  on  the  Divine  Purpose,  137 

thing  in  it  forbidding  aqd  repulsive,  which  represents 
your  Heavenly  Father,  when  the  foundation  of  the  earth 
was  laid,  according  to  the  purpose  of  his  infinite  wisdom, 
setting  in  operation  that  chain  of  causes  and  effects,  in- 
tended to  issue  in  your  temporal  comfort  and  safety  and 
in  your  eternal  salvation?  If  this  is  forbidding  and  re- 
pulsive, then,  what  is,  or  what  can  be  lovely  and  attrac- 
tive? If  the  design  is  eternal,  so  also  are  the  benevo- 
lence and  mercy,  displayed  in  its  execution.  Can  the 
belief  that  the  goodness  which  now  sustains  and  surrounds 
you  with  comforts,  and  fills  you  w'\\h  joy  and  peace  in  be- 
lieving, is  eternal,  fail  to  have  a  most  happy  and  power- 
ful effect  on  your  mind?  Nor  can  you  believe  that  the 
divine  benevolence  is  an  inactive,  dormant  principle;  it  is 
infinitely  active  and  powerful.  But  how  could  it  act  in 
reference  to  you,  how  could  it  sustain  and  comfort  you, 
how  could  it  relieve  your  wants,  until  you  existed,  and 
were  in  need  of  these  blessings?  The  only  way  in  which 
it  could  act  towards  you,  before  yoiir  life  commenced, 
and  before  your  wants  existed,  was  by  forming  a  design 
and  making  provision  to  watch  over  and  preserve  that 
life  when  it  commenced,  and  to  relieve  these  wants  as 
they  occurred.  This  is  the  very  thing  which  has  been 
done.  This  design  is  wise,  as  well  as  good.  Divine 
Tvisdom  selected  the  particular  time  and  circumstances 
when  the  bestowment  of  these  favors  would  produce  the 
happiest  effect  not  only  on  yourself,  but  on  the  whole 
universe.  Had  they  been  given  either  sooner  or  later 
than  the  time  which  infinite  wisdom  selected,  the  good 
effect,  if  any  at  all,  must  have  been  less  than  it  is.  And 
as  the  bestowment  of  these  blessings  is  intended  to  im- 
press, to  warm,  to  expand,  to  elevate  and  purify  your 
heart,  not  only  through  life,  but  through  an  endless  du- 
ration, it  is  right,  it  is  to  be  expected  from  the  character 
of  Godj  that  they  will  be  conferred  at  the  very  moment 
vrhen  they  will  produce  the  greatest  possible  effect. 
Thus  during  the  current  of  all  preceding  ages,  provision 
was  making  for  your  safety,  causes  and  effects  were 
maturing  and  converging  toward  the  production  of  that 
hope  which  you  now  cherish;  so  in  the  events  of  time, 
provision  is  making  for  the  subUme  enjoyment  and  glo* 
ries  of  eternity. 


i38  Letters  on  the  Divi7ie  Purpose. 

I  caniiot  see  how  you  can  escape  the  conclusion,  that 
the  benevolence,  the  mercy  and  the  purpose  of  Go4, 
dearly  displayed  in  your  present  safety  and  comfort, 
are  as  eternal  as  the  divine  mind  in  which  they  exist- 
In  the  possession  of  this  belief,  so  honorable  and  glori- 
ous to  God,  so  well  calculated  to  direct,  comfort  and  sup- 
port you  through  the  trials  of  this  world,  and  to  prepare 
you  for  the  rewards  of  grace,  in  the  world  to  come,  with 
my  earnest  prayers  for  your  prosperity,  both  ia  time  and 
fttemitj,  f©r  the  present,  1  bid  you  adieu. 


Princeton  Theological  Semiriarv 


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